Tuesday, June 14, 2022

Prajnaparamita-18K - Chapter 20 - Non-duality - 320

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The Transcendent Perfection of Wisdom
in Eighteen Thousand Lines - 320
Daśa­sāhasrikā­prajñā­pāramitā

– Chapter 20 - Non-duality

Source: https://read.84000.co/translation/toh10.html

More Analysis of Mahayana Sutras : https://www.gilehtblog.com/2021/03/table-of-content.html


20. NOT TWO – Non-duality: All dharmas – including the two truths – are non-dual: not two, not one, not both together, not neither.

(i.e. Résumé:
[Union of opposites / Uopp / U3S / U2T / U2T-2T]: Non-duality: All dharmas – including the two truths – are non-dual: not two, not one, not both together, not neither.
-
All teachings / paths / lives come together and stream into the perfection of wisdom [U2T / U3S / Uopp / U2T-2T].
Whatever the dharma, all these dharmas are not conjoined (identical / united / one), are not disjoined (different / separate / two), are formless, cannot be pointed out, do not obstruct, and have only one mark [U2T]‍ — that is, no mark [in absolute terms [T2], just conventionally / relatively / inter-subjectively] [T1].
-
Logic: Because of being empty of inherent existence <==> because dependently co-arisen / interdependent, then all dharmas – including the Great Vehicle and Suchness – are not 'this', not 'non-this', not both together, not neither – for whatever 'this' is; and vice versa. Meaning not describable / conceivable / understood by our flawed dualistic conceptual conditioned ordinary mind(s), not indescribable / inconceivable / misunderstood, not both together, not neither.
-
[Tetralemma on the three stages of becoming:] Things are not caused / originating / existing / moving / changing / functional / ceasing, not non-caused / non-arising / non-existing / non-moving / non-changing / non-functional / non-ceasing, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not 'this', not 'non-this', not both together, not neither – for whatever 'this' is. Meaning indescribable / inconceivable.
-
Conventionally we say things are 'caused, arising, lasting, moving, changing, functional / occasioning this or that, then ceasing' conventionally / relatively / inter-subjectively, but in Reality as it is, nothing really originates, lasts, changes, moves, functions by occasioning this or that, and then ceases in absolute terms just conventionally / relatively / inter-subjectively.
-
Limitlessness & centerlessness: Because all dharmas – entities (physical, conceptual, mental), characteristics / properties / qualities / marks / signs / relations / oppositions / activities, names / labels, even the two truths themselves – are empty of inherent existence (do not arise, do not really exist, do not change, do not cease, cannot be asserted, cannot be seen, cannot be apprehended, cannot be located in space-time, cannot be defined, cannot be named, cannot be related, cannot be found in absolute terms) [T2] <==> because conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1] and merely labeled / imputed by the mind [U3S] <==> then there are no real three stages of becoming or three times – origination / before / past, duration / during / present, cessation / after / future – relative to anything; nor are they completely absent / non-existent. There are no real extreme limits or middle for the processes of definitions / signs / marks / names / knowledge, nor for causality / production / acquisition / karma, space & time. How could those dharmas... have ever come into being, and at particular places, particular times, from particular causes and conditions, with particular signs / marks, with particular names / labels ... (at particular places, a particular times, from particular causes and conditions, with particular signs / marks, with particular names / labels ...)? All cause & effects have their own causes & effects; all words / concepts / definitions are relative to other words / concepts / definitions; all defining characteristics are defined by their own defining marks; all producers / acquirers are produced / acquired, and all products are producing; all position in space-time are relative to other positions; all knowledge are relative to other knowledges, all perceiver / knower are perceived / known, etc. Samsara is limitless and centerless. And that is perfect, as long as we are fully aware of it.
-
Take any pair of apparent opposites, in Reality as it is,
one opposite is not 'one thing' and the other 'another'
(i.e. One vs. another: different / separate / multiple / dual -- in absolute terms).
(and we can generalise this to groups of more than two opposites.)
-
[The true inter-relation between apparent opposites:] Apparent opposites, in any duality / triad / quad / ect., are not really different, separate, in opposition; but are more like inseparable, interdependent, co-defined, co-relative, co=-dependent, co-emergent, co-evolving. co-ceasing / co-transcended, in harmony; in tother words 'conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means <==> thus both empty of inherent existence [T2]. One aspect / truth implies / proves / enables the other (<==>) [U2T].
Why? Because that is the true nature & dynamic of our mind; that is how it works; that is what we need to realise. We operate on a conventional / relative level, never on an absolute level. And that is perfectly fine, as long as we are always aware of it.
-
These apparent opposites and their relation / opposition are like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.'
These apparent opposites are always not really existent / caused / functional, not completely non-existent / non-caused / non-functional, not both together, not neither, and there is no fifth; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither, and there is no fifth; not dependent, not independent, not both together, not neither, and there is no fifth; not empty, not non-empty, not both together, not neither, and there is no fifth; not dependently co-arisen [T1], not empty of inherent existence [T2], not both truths together [2T], not neither truths [1T], and there is no fifth; not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is.
Meaning the true nature & dynamic of the apparent opposites and their inter-relation / inter-action is indescribable / inconceivable in absolute terms for our flawed dualistic conceptual conditioned ordinary mind(s). Not describable / conceivable / conceptualisable, not indescribable / inconceivable / non-conceptualisable, not both together, not neither, and there is no fifth.
Why? Because that is the true nature & dynamic of our mind; that is how it works; that is what we need to realise. We operate on a conventional / relative level, never on an absolute level. And that is perfectly fine, as long as we are always aware of it.
-
This applies to the apparent opposites of any kind. Example, this also applies to the apparent opposites that are the three spheres of any type of relation / actions [3S] – ex. subject / actor / perceiver / knower, relation / action / perception / cognition, object / result / perceived / known; another example: subject / actor / cause / producer, relation / action / causality / production, object / result / effect / product; another example: subject / acquirer, relation / action / acquisition, object / result / acquired  –.
It also applies to the two apparent opposites that are the two truths [2T] – appearances / dependent origination / functionality and emptiness of inherent existence –.
This also applies to the two apparent opposites that are the Ground / Basis / Source / Genuine-emptiness / Buddha-nature / Suchness / True nature of Reality as it is here & now / Union of the two truths … and its manifestations / appearances [GM].
Why? Because that is the true nature & dynamic of our mind; that is how it works; that is what we need to realise. We operate on a conventional / relative level, never on an absolute level. And that is perfectly fine, as long as we are always aware of it.
In the case of apparent opposites in general we call this inter-relation "the Union of opposites [Uopp / U2T-opp].
In the particular case of the three spheres in general we call this inter-relation "the Union of the three spheres [U3S / U2T-3S].
In the particular case of subject / perceiver / knower / beings & object / perceived / known / phenomena we call this inter-relation "the Union of the three spheres of perception / cognition [U3S / U2T-3S].
In the particular case of cause & effect we call this inter-relation "the Union of the three spheres of causality [U3S / U2T-3S].
In the particular case of the two truths we call this inter-relation "the Union of the two truths [U2T].
In the case of 'conventional vs. absolute' we call this inter-relation "the Union of conventional & absolute [Uopp].
In the case of 'relative vs. universal' we call this inter-relation "the Union of relative vs. universal [Uopp].
In the particular case of the Ground and its manifestations we call this inter-relation "the Union of the Ground / Suchness & its manifestations / appearances [UGM].
In the particular case of the three times / three stages of becoming we call this inter-relation "the Union of the three times [U3T / U2T-3T].
In the case of 'samsara / bound / ignorance vs. nirvana / freed / wisdom / knowledge' we call this inter-relation "the Union of samsara & nirvana [Uopp].
In the case of the three vajras / three kayas – body, speech, mind – we call this inter-relation "the Union of the three vajras [U3V / U3K].
In the case of the three Jewels –Buddha, Dharma, Sangha – we call this inter-relation "the Union of the three Jewels [U3J].
In the case of the path 'virtuous methods vs wisdom' we call this inter-relation "the Union of method & wisdom [Uopp].
In the case of the fruition 'compassion vs. emptiness' we call this inter-relation "the Union of compassion & emptiness [Uopp].
In the case of 'the view, the path and fruition' we call this inter-relation "the Union of View, Path and Fruition [Uopp].
In the case of 'action / movement / practice / training vs. non-action / rest / non-practice / non-training' we call this inter-relation "the Union of movement & rest [Uopp].
In the case of 'dharma / existence / presence vs. non-dharma / non-existence / absence' we call this inter-relation "the Union of dharma & non-dharma [Uopp / U2T].
In the case of 'originated / produced / lasting / changing / cessing vs. unarisen / unproduced / nonexistent / unchanging / unceasing' we call this inter-relation "the Union of changing & unchanging [Uopp].
In the case of 'right vs. wrong' we call this inter-relation "the Union of right & wrong [Uopp].
In the case of 'illusory vs. real' we call this inter-relation "the Union of reality & illusion [Uopp].
In the case of 'light vs. darkness' we call this inter-relation "the Union of light & darkness [Uopp].
In the case of 'inferior vs. superior vs. average' we call this inter-relation "the Union of inferiority & superiority [Uopp].
In the case of 'permanence vs. impermanence' we call this inter-relation "the Union of permanence & impermanence [Uopp].
In the case of 'with-sign/marks/name vs. without-sign/mark/name' we call this inter-relation "the Union of signed/named vs. signless/nameless [Uopp].
In the case of 'objective vs. subjective vs. relative' we call this inter-relation "the Union of the three spheres [U3S].
In the case of 'equality / purity / perfection / divinity / completeness vs. inequality / impurity / mimperfection / ordinariness / incompleteness' we call this inter-relation "the Union of purity & impurity… [Uopp].
In the case of 'duality / two vs. non-duality / one' we call this inter-relation "the Union of duality & non-duality[Uopp].
In the case of 'everything vs. nothing' we call this inter-relation "the Union of everything & nothing [Uopp].
In the case of 'conventional vs. absolute' we call this inter-relation "the Union of conventional & absolute [Uopp].
In the case of 'conventional vs. absolute' we call this inter-relation "the Union of conventional & absolute [Uopp].
In the case of 'accept / affirm / seek / add / do vs. reject / negate / abandoned / eliminate / subtract / not-dol' we call this inter-relation "the Union of accepting & rejecting [Uopp].
In the case of 'this vs. non-this' we call this inter-relation "the Union of this & non-this – whatever 'this' is [Uopp].
Why? Because that is the true nature & dynamic of our mind; that is how it works; that is what we need to realise. We operate on a conventional / relative level, never on an absolute level. And that is perfectly fine, as long as we are always aware of it.
-
With these 'Unions' one can remain free from all extremes & middle. That is liberation.)

Then venerable Pūrṇa Maitrāyaṇī­putra said to the Lord,

  • "Lord, tasked 341 with the perfection of wisdom by the tathāgata, worthy one, perfectly complete Buddha,
    this elder Subhūti thinks he has to give instruction in the Great Vehicle."

  • Venerable Subhūti then said to the Lord,
    "Let it not be the case, Lord, that I am giving instruction in the Great Vehicle,
    having violated the perfection of wisdom."

  • "No, you have not," replied the Lord.
    "You are giving instruction in the Great Vehicle in harmony with the perfection of wisdom.

And why?

  • Because, Subhūti, śrāvaka dharmas, pratyekabuddha dharmas, bodhisattva dharmas, or buddha dharmas
    — or any wholesome dharmas, whatever they are‍ — they all
    [all teachings / paths] come together and stream into the perfection of wisdom [U2T]."


Subhūti then asked,
[Question 0] "Lord, what are the wholesome dharmas on the side of awakening in the perfection of wisdom in which śrāvaka dharmas, pratyekabuddha dharmas, bodhisattva dharmas, and buddha dharmas all come together, and into which they stream?" 342

The Lord replied,

  • "The four applications of mindfulness, four right efforts, four legs of miraculous power, five faculties, five powers, seven limbs of awakening, and eightfold noble path;
    emptiness meditative stabilization, signless meditative stabilization, and wishless meditative stabilization; the four concentrations, four immeasurables, and four formless absorptions; [F.210.a]
    the perfection of giving, perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom;
    the ten tathāgata powers, four fearlessnesses, four detailed and thorough knowledges, great love, great compassion, and the eighteen distinct attributes of a buddha;
    and constant dwelling in the natural state not robbed of mindfulness and in equanimity‍ —
    these, Subhūti, are the wholesome dharmas on the side of awakening in the perfection of wisdom in which śrāvaka dharmas, pratyekabuddha dharmas, bodhisattva dharmas, and buddha dharmas all come together, and into which they stream.

  • "Subhūti, whatever the dharma
    — the Great Vehicle, perfection of wisdom, perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving; form, feeling, perception, volitional factors, and consciousness; eyes, a form, eye consciousness, eye contact, feeling from the condition of eye contact; ears . . . nose . . . tongue . . . body . . . and thinking mind, a dharma, thinking-mind consciousness, thinking-mind contact, and the feeling from the condition of thinking-mind contact; the applications of mindfulness, right efforts, legs of miraculous power, [F.210.b] faculties, powers, limbs of awakening, path, tathāgata powers, fearlessnesses, and detailed and thorough knowledges; emptiness, signlessness, and wishlessness; compounded dharmas and uncompounded dharmas; suffering, origination, cessation, and path; the desire realm, form realm, and formless realm; from inner emptiness up to the emptiness that is the non-existence of an intrinsic nature [T2]; the meditative stabilizations, dhāraṇī gateways, up to the distinct attributes of a buddha, the tathāgata, the Dharma and Vinaya spoken by the tathāgata, the dharma-constituent, suchness, very limit of reality, the inconceivable element, and nirvāṇa‍ —
    all these dharmas are not conjoined, are not disjoined, are formless,
    cannot be pointed out, do not obstruct,
    and have only one mark‍ — that is, no mark.

  • In this way, Subhūti, you give instruction in the Great Vehicle in accord with the perfection of wisdom.
    (i.e. It is about teaching without teaching the Great Vehicle, without any attachment / fixation / absolutes … That is teaching the perfection of wisdom, in accord with the inconceivable true nature & dynamic of Reality as it is here & now, with the inconceivable union of the Two truths free from all extremes & middle. [U2T / U3S / Uopp / U2T-2T].)

"And why?

[Inseparability / non-duality / harmony of apparent opposites; ex. Union of the Two Truths —
Appearances are not one thing, and emptiness another.
They are not two, not none, not both together, not neither.
The same for any pair of apparent opposites.]
-
Because, Subhūti, it is not that
the Great Vehicle [T1] is one thing
and the perfection of wisdom [T2] another (i.e. One vs. another: different / separate / multiple / dual -- in absolute terms),
(i.e.The path is the Union of virtuous views, methods, goals and with more and more wisdom.)
-
or the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving [T1] one thing
and the Great Vehicle [T1] another (i.e. One vs. another: different / separate / multiple / dual -- in absolute terms),
-
or the applications of mindfulness [T1] one thing
and the Great Vehicle [T1] another (i.e. One vs. another: different / separate / multiple / dual -- in absolute terms);
-
so the Great Vehicle [1st opposite] and those applications of mindfulness [2nd opposite] are not two [and not one], nor are they divided [or united] [U2T / U3S / Uopp / U2T-2T].

up to it is not that
the Great Vehicle [T1] is one thing
and the eighteen distinct attributes of a buddha [T1] another (i.e. One vs. another: different / separate / multiple / dual -- in absolute terms);
-
so the Great Vehicle [1st opposite] and those distinct attributes of a buddha [2nd opposite] are not two [and not one], nor are they divided [or united] [U2T / U3S / Uopp / U2T-2T].
-
(i.e. Not two, not one: VIEW: Inseparability / interdependence / non-duality / harmony / Union of apparent opposites [Uopp / U2T-opp]; ex. Union of the three spheres [U3S / U2T-3S] – subject, relation / action, object –; ex. Union of the three times [U3T / U2T-3T]; ex. Union of the Two Truths about all dharmas [U2T] - appearance & emptiness –; ex. Union of the two truths about the two truths [U2T-2T]; — PATH: Union of virtuous methods and wisdom; — FRUITION: Union of compassion and wisdom; etc. — Apparent opposites are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth; not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is. Meaning indescribable, inconceivable.)

  • It is because of this, Subhūti, that
    by giving instruction in the Great Vehicle you have given instruction in the perfection of wisdom, and
    by giving instruction in the perfection of wisdom you have given instruction in the Great Vehicle."

Then venerable Subhūti said to the Lord,

  • "But still, Lord,
    one does not assert [affirm / speak of in absolute terms] [T2] a bodhisattva at the prior limit [past],
    one does not assert [affirm / speak of in absolute terms] [T2] a bodhisattva at the later limit [future], and
    one does not assert [affirm / speak of in absolute terms] [T2] a bodhisattva in the middle [present].
    One has to know the limitlessness of a bodhisattva (subject / beings) through the limitlessness of form (objects / phenomena),
    and one has to know the limitlessness of a bodhisattva through the limitlessness of feeling, perception, volitional factors, and consciousness.
    -
    Lord, even such an idea as 'form is a bodhisattva' does not [inherently] exist 343 and is not found [in absolute terms] [T2];
    even such ideas as 'feeling . . . ,' 'perception . . . ,' 'volitional factors . . . ,' and 'consciousness is a bodhisattva' do not [inherently] exist, and are not found [in absolute terms] [T2].
    -
    So, Lord, I, who thus do not see and do not find a bodhisattva great being as anyone at all in any way at all‍
    — to which bodhisattva great being will I give advice and instruction in which perfection of wisdom?
    -
    (i.e. Ex. It is about teaching without grasping at a bodhisattva or the name bodhisattva. Without accepting or rejecting them in absolute terms. Because they are empty of inherent existence in the three times <==> but still conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means, merely labeled / imputed by the mind. Not really existent, not completely non-existent / non-caused / non-functional / useless / meaningless.)

  • "You say this, Lord, that is,
    ——————————————————
    'bodhisattva.' It is just a word.
    ——————————————————
    To illustrate, Lord,
    you say 'self' again and again [T1], but it absolutely has not come into being [T2] [U2T]. [F.211.b]
    -
    Similarly, Lord,
    you say 'bodhisattva' again and again [T1], but a bodhisattva absolutely has not come into being [T2] [U2T]..
    Lord, given that all phenomena [T1] thus have no intrinsic nature [no essence] [T2] [U2T],
    what is that form that has come into being? (and at some particular places, particular times, from particular causes and conditions, with particular characteristics / properties / qualities / signs / marks / relations / oppositions, with particular names / labels ... – these are all merely labeled / imputed by the mind (mere names / designations / adapted skillful means) <==> thus empty of inherent existence.)
    What is that feeling . . . perception . . . volitional factors . . . and consciousness that has come into being? (and at some particular places, particular times, from particular causes and conditions, with particular characteristics / properties / qualities / signs / marks / relations / oppositions, with particular names / labels ... – these are all merely labeled / imputed by the mind (mere names / designations / adapted skillful means) <==> thus empty of inherent existence.)
    -
    Lord, what has not come into being is not form,
    and what has not come into being is not feeling, perception, volitional factors, or consciousness.
    -
    Lord, you cannot apprehend [in absolute terms] those bodhisattva great beings who would practice for awakening other than those who have not come into being (those who are empty of inherent existence), so does what has not come into being give advice and instruction in a perfection of wisdom that has not come into being?
    (i.e. Teaching without teaching while being fully aware of the inconceivable Union of the Two Truths about the three spheres of teaching: subject / teacher, relation / action / teaching, objects / students / material taught [U3S / U2T-3S]. Not accepting them, not rejecting them in absolute terms.)

  • "Lord, one should know that when the mind of a bodhisattva given such instruction is not cowed, does not tense up, does not experience regret, and does not tremble, feel frightened, or become terrified, then that bodhisattva great being is practicing the perfection of wisdom."
    (i.e. Even emptiness is empty; so there is nothing to grasp or fear.)


[Eleven more questions:]
Śāriputra then asked venerable Subhūti,

  1. "Why, Venerable Subhūti, does one not assert a bodhisattva at the prior limit [past], does one not assert a bodhisattva at the later limit [future], and does one not assert a bodhisattva in the middle [present]?

  2. Why, Venerable Subhūti, should one know the limitlessness of a bodhisattva through the limitlessness of form, and why should one know the limitlessness of a bodhisattva through the limitlessness of feeling, perception, volitional factors, and consciousness?

  3. Why, Venerable Subhūti, does even such an idea as 'a bodhisattva is form' not exist and why is it not found, [F.212.a] and why do even such ideas as 'feeling . . . ,' 'perception . . . ,' 'volitional factors . . . ,' and 'consciousness is a bodhisattva' not exist and why are they not found?

  4. Why, Venerable Subhūti, do you say, 'So Lord, I, who thus do not see and do not find a bodhisattva great being as anyone at all in any way at all‍ — to which bodhisattva great being will I give advice and instruction in which perfection of wisdom?'

  5. Why, Venerable Subhūti, do you go so far as to say, 344 'You say this, Lord, that is, "bodhisattva." It is just a word'?

  6. Why, Venerable Subhūti, do you say, 'For example, Lord, you say "self" again and again, but it absolutely has not come into being.
    Similarly, Lord, you say "bodhisattva" again and again, but a bodhisattva absolutely has not come into being'?

  7. Why, Venerable Subhūti, do you say, 'Lord, given that all dharmas thus are the non-existence of an intrinsic nature [T2], what is that form that has come into being? 345
    What is that feeling . . . , perception . . . , volitional factors . . . , and consciousness that has come into being?

  8. Lord, what has not come into being is not form,
    and what has not come into being is not feeling, perception, volitional factors, or consciousness'?

  9. Why, Venerable Subhūti, do you say, 'Lord, does what has not come into being give advice and instruction in a perfection of wisdom that has not come into being?'

  10. Why, Venerable Subhūti, do you say, 'Lord, you cannot apprehend [in absolute terms] bodhisattva great beings [F.212.b] who would practice for awakening other than those who have not come into being'?

  11. And why, Venerable Subhūti, do you say, 'Lord, one should know that when the mind of a bodhisattva given such instruction is not cowed, does not tense up, does not experience regret, and does not tremble, feel frightened, or become terrified, then that bodhisattva great being is practicing the perfection of wisdom'?"


[Question 1] Subhūti then replied [to the first question — "Why, Venerable Subhūti, does one not assert a bodhisattva at the prior limit [past], does one not assert a bodhisattva at the later limit [future], and does one not assert a bodhisattva in the middle [present]? —],

  • "Venerable Śāriputra, because beings 346 are non [really] existent [T2],
    one does not assert [affirm / speak of in absolute terms] [T2] a bodhisattva at the prior limit [past].

  • Venerable Śāriputra, because beings are empty [of inherent existence] [T2]
    one does not assert [affirm / speak of in absolute terms] [T2] a bodhisattva at the prior limit [past].

  • Venerable Śāriputra, because beings are isolated [beyond all dualistic conceptual prolifererations]
    one does not assert [affirm / speak of in absolute terms] [T2] a bodhisattva at the prior limit [past].

  • Venerable Śāriputra, because beings are non [really] existent [T2] things
    one does not assert [affirm / speak of in absolute terms] [T2] a bodhisattva at the prior limit [past].
    -
    (i.e. Conventionally we say things are 'caused, arising, lasting, moving, changing, functional / occasioning this or that, then ceasing' conventionally / relatively / inter-subjectively, but in Reality as it is, nothing really originates, lasts, changes, moves, functions by occasioning this or that, and then ceases in absolute terms – just conventionally / relatively / inter-subjectively.)
    -
    (i.e. Tetralemma: Things are not caused / originating / existing / moving / changing / functional / ceasing, not non-caused / non-arising / non-existing / non-moving / non-changing / non-functional / non-ceasing, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not 'this', not 'non-this', not both together, not neither – for whatever 'this' is. Meaning indescribable / inconceivable.)
    -
    (i.e. Limitlessness & centerlessness: Because all dharmas – entities (physical, conceptual, mental), characteristics / properties / qualities / marks / signs / relations / oppositions / activities, names / labels, even the two truths themselves – are empty of inherent existence (do not arise, do not really exist, do not change, do not cease, cannot be asserted, cannot be seen, cannot be apprehended, cannot be located in space-time, cannot be defined, cannot be named, cannot be related, cannot be found in absolute terms) [T2] <==> because conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1] and merely labeled / imputed by the mind [U3S] <==> then there are no real three stages of becoming or three times – origination / before / past, duration / during / present, cessation / after / future – relative to anything; nor are they completely absent / non-existent. There are no real extreme limits or middle for the processes of definitions / signs / marks / names / knowledge, nor for causality / production / acquisition / karma, space & time. How could those dharmas... have ever come into being, and at particular places, particular times, from particular causes and conditions, with particular signs / marks, with particular names / labels ... (at particular places, a particular times, from particular causes and conditions, with particular signs / marks, with particular names / labels ...)? All cause & effects have their own causes & effects; all words / concepts / definitions are relative to other words / concepts / definitions; all defining characteristics are defined by their own defining marks; all producers / acquirers are produced / acquired, and all products are producing; all position in space-time are relative to other positions; all knowledge are relative to other knowledges, all perceiver / knower are perceived / known, etc. Samsara is limitless and centerless. And that is perfect, as long as we are fully aware of it.)

  • "Venerable Śāriputra, because form is non [really] existent [T2]
    one does not assert [affirm / speak of in absolute terms] [T2] a bodhisattva at the prior limit [past].

  • Venerable Śāriputra, because form is empty [of inherent existence] [T2],
    form is isolated [beyond all dualistic conceptual prolifererations],
    and form has no intrinsic nature [no essence] [T2],
    one does not assert [affirm / speak of in absolute terms] [T2] a bodhisattva at the prior limit [past].

  • Similarly, because feeling . . . perception . . . volitional factors . . . and because consciousness is non [really] existent [T2],
    one does not assert [affirm / speak of in absolute terms] [T2] a bodhisattva at the prior limit [past].

  • Because consciousness is empty [of inherent existence] [T2],
    consciousness is isolated [beyond all dualistic conceptual prolifererations],
    and consciousness has no intrinsic nature [no essence] [T2],
    one does not assert [affirm / speak of in absolute terms] [T2] a bodhisattva at the prior limit [past].

  • "Venerable Śāriputra, because the perfection of giving is non [really] existent [T2],
    one does not assert [affirm / speak of in absolute terms] [T2] a bodhisattva at the prior limit [past].

  • Venerable Śāriputra, because the perfection of giving is empty [of inherent existence] [T2],
    the perfection of giving is isolated [beyond all dualistic conceptual prolifererations],
    and the perfection of giving has no intrinsic nature [no essence] [T2],
    one does not assert [affirm / speak of in absolute terms] [T2] a bodhisattva at the prior limit [past].

  • Similarly, because the perfection of morality . . .
    the perfection of patience . . . the perfection of perseverance . . . the perfection of concentration . . .
    and because the perfection of wisdom is non [really] existent [T2],
    one does not assert [affirm / speak of in absolute terms] [T2] a bodhisattva at the prior limit [past].

  • Because the perfection of wisdom is empty [of inherent existence] [T2],
    the perfection of wisdom is isolated [beyond all dualistic conceptual prolifererations],
    and the perfection of wisdom has no intrinsic nature [no essence] [T2],
    one does not assert [affirm / speak of in absolute terms] [T2] a bodhisattva at the prior limit [past].

"And why?

  • Venerable Śāriputra,
    it is because you cannot apprehend [in absolute terms] a prior limit [past], a later limit [future], or a middle [present] in emptiness [of inherent existence] [T2];
    -
    (i.e. Conventionally we say things are 'caused, arising, lasting, moving, changing, functional / occasioning this or that, then ceasing' conventionally / relatively / inter-subjectively, but in Reality as it is, nothing really originates, lasts, changes, moves, functions by occasioning this or that, and then ceases in absolute terms – just conventionally / relatively / inter-subjectively.)
    -
    (i.e. Tetralemma: Things are not caused / originating / existing / moving / changing / functional / ceasing, not non-caused / non-arising / non-existing / non-moving / non-changing / non-functional / non-ceasing, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not 'this', not 'non-this', not both together, not neither – for whatever 'this' is. Meaning indescribable / inconceivable.)
    -
    (i.e. Limitlessness & centerlessness: Because all dharmas – entities (physical, conceptual, mental), characteristics / properties / qualities / marks / signs / relations / oppositions / activities, names / labels, even the two truths themselves – are empty of inherent existence (do not arise, do not really exist, do not change, do not cease, cannot be asserted, cannot be seen, cannot be apprehended, cannot be located in space-time, cannot be defined, cannot be named, cannot be related, cannot be found in absolute terms) [T2] <==> because conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1] and merely labeled / imputed by the mind [U3S] <==> then there are no real three stages of becoming or three times – origination / before / past, duration / during / present, cessation / after / future – relative to anything; nor are they completely absent / non-existent. There are no real extreme limits or middle for the processes of definitions / signs / marks / names / knowledge, nor for causality / production / acquisition / karma, space & time. How could those dharmas... have ever come into being, and at particular places, particular times, from particular causes and conditions, with particular signs / marks, with particular names / labels ... (at particular places, a particular times, from particular causes and conditions, with particular signs / marks, with particular names / labels ...)? All cause & effects have their own causes & effects; all words / concepts / definitions are relative to other words / concepts / definitions; all defining characteristics are defined by their own defining marks; all producers / acquirers are produced / acquired, and all products are producing; all position in space-time are relative to other positions; all knowledge are relative to other knowledges, all perceiver / knower are perceived / known, etc. Samsara is limitless and centerless. And that is perfect, as long as we are fully aware of it.)

[Inseparability / non-duality / harmony of apparent opposites; ex. Union of the Two Truths —
Appearances are not one thing, and emptiness another.
They are not two, not none, not both together, not neither.
The same for any pair of apparent opposites.]
-
emptiness [T2] is not one thing,
a bodhisattva [T1] another (i.e. One vs. another: different / separate / multiple / dual -- in absolute terms),
and a prior limit [past], a later limit [future], and a middle [T1] another (i.e. One vs. another: different / separate / multiple / dual -- in absolute terms),
-
so, Venerable Śāriputra, therefore, all these‍ — emptiness [T2], a bodhisattva [T1], a prior limit [past], a later limit [future], and a middle‍ [present] [3T] — are not two [and not one], nor are they divided [or united] [U2T / U3S / Uopp / U2T-2T].
-
(i.e. Not two, not one: VIEW: Inseparability / interdependence / non-duality / harmony / Union of apparent opposites [Uopp / U2T-opp]; ex. Union of the three spheres [U3S / U2T-3S] – subject, relation / action, object –; ex. Union of the three times [U3T / U2T-3T]; ex. Union of the Two Truths about all dharmas [U2T] - appearance & emptiness –; ex. Union of the two truths about the two truths [U2T-2T]; — PATH: Union of virtuous methods and wisdom; — FRUITION: Union of compassion and wisdom; etc. — Apparent opposites are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth; not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is. Meaning indescribable, inconceivable.)

  • "Venerable Śāriputra, because of this one of many explanations,
    —————————————————————————————————————
    one does not assert [affirm / speak of in absolute terms] [T2]
    a bodhisattva at the prior limit [past], at the later limit [future],
    or in the middle [present] [T1] [U2T].
    —————————————————————————————————————
    -
    (i.e. Conventionally we say things are 'caused, arising, lasting, moving, changing, functional / occasioning this or that, then ceasing' conventionally / relatively / inter-subjectively, but in Reality as it is, nothing really originates, lasts, changes, moves, functions by occasioning this or that, and then ceases in absolute terms – just conventionally / relatively / inter-subjectively.)
    -
    (i.e. Tetralemma: Things are not caused / originating / existing / moving / changing / functional / ceasing, not non-caused / non-arising / non-existing / non-moving / non-changing / non-functional / non-ceasing, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not 'this', not 'non-this', not both together, not neither – for whatever 'this' is. Meaning indescribable / inconceivable.)
    -
    (i.e. Limitlessness & centerlessness: Because all dharmas – entities (physical, conceptual, mental), characteristics / properties / qualities / marks / signs / relations / oppositions / activities, names / labels, even the two truths themselves – are empty of inherent existence (do not arise, do not really exist, do not change, do not cease, cannot be asserted, cannot be seen, cannot be apprehended, cannot be located in space-time, cannot be defined, cannot be named, cannot be related, cannot be found in absolute terms) [T2] <==> because conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1] and merely labeled / imputed by the mind [U3S] <==> then there are no real three stages of becoming or three times – origination / before / past, duration / during / present, cessation / after / future – relative to anything; nor are they completely absent / non-existent. There are no real extreme limits or middle for the processes of definitions / signs / marks / names / knowledge, nor for causality / production / acquisition / karma, space & time. How could those dharmas... have ever come into being, and at particular places, particular times, from particular causes and conditions, with particular signs / marks, with particular names / labels ... (at particular places, a particular times, from particular causes and conditions, with particular signs / marks, with particular names / labels ...)? All cause & effects have their own causes & effects; all words / concepts / definitions are relative to other words / concepts / definitions; all defining characteristics are defined by their own defining marks; all producers / acquirers are produced / acquired, and all products are producing; all position in space-time are relative to other positions; all knowledge are relative to other knowledges, all perceiver / knower are perceived / known, etc. Samsara is limitless and centerless. And that is perfect, as long as we are fully aware of it.)

  • "Venerable Śāriputra,

[Inseparability / non-duality / harmony of apparent opposites; ex. Union of the Two Truths —
Appearances are not one thing, and emptiness another.
They are not two, not none, not both together, not neither.
The same for any pair of apparent opposites.]
-
non existence [T2] is not one thing,
emptiness [T2] another (i.e. One vs. another: different / separate / multiple / dual -- in absolute terms),
isolation [non-conceptuality] another,
having no intrinsic nature [no essence] [T2] another,
a bodhisattva [T1] another
the perfection of giving [T1] another,
the perfection of morality [T1] another,
the perfection of patience [T1] another,
the perfection of perseverance [T1] another,
the perfection of concentration [T1] another,
the perfection of wisdom [T1] another,
and a prior limit [past], a later limit [future], and a middle [T1] another,
-
so, Venerable Śāriputra, therefore, all these‍ — non [inherent] existence [T2], emptiness [T2], isolation [non-conceptuality], having no intrinsic nature [no essence] [T2], the six perfections [T1], a bodhisattva [T1], a prior limit [past], a later limit [future], and a middle‍ [present] [3T] — are not two [and not one], nor are they divided [or united] [U2T / U3S / Uopp / U2T-2T].
-
(i.e. Not two, not one: VIEW: Inseparability / interdependence / non-duality / harmony / Union of apparent opposites [Uopp / U2T-opp]; ex. Union of the three spheres [U3S / U2T-3S] – subject, relation / action, object –; ex. Union of the three times [U3T / U2T-3T]; ex. Union of the Two Truths about all dharmas [U2T] - appearance & emptiness –; ex. Union of the two truths about the two truths [U2T-2T]; — PATH: Union of virtuous methods and wisdom; — FRUITION: Union of compassion and wisdom; etc. — Apparent opposites are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth; not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is. Meaning indescribable, inconceivable.)

  • "Venerable Śāriputra, because of this one of many explanations,
    —————————————————————————————————————
    one does not assert [affirm / speak of in absolute terms] [T2]
    a bodhisattva at the prior limit [past], at the later limit [future],
    or in the middle [present] [T1] [U2T].
    —————————————————————————————————————
    -
    (i.e. Conventionally we say things are 'caused, arising, lasting, moving, changing, functional / occasioning this or that, then ceasing' conventionally / relatively / inter-subjectively, but in Reality as it is, nothing really originates, lasts, changes, moves, functions by occasioning this or that, and then ceases in absolute terms – just conventionally / relatively / inter-subjectively.)
    -
    (i.e. Tetralemma: Things are not caused / originating / existing / moving / changing / functional / ceasing, not non-caused / non-arising / non-existing / non-moving / non-changing / non-functional / non-ceasing, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not 'this', not 'non-this', not both together, not neither – for whatever 'this' is. Meaning indescribable / inconceivable.)
    -
    (i.e. Limitlessness & centerlessness: Because all dharmas – entities (physical, conceptual, mental), characteristics / properties / qualities / marks / signs / relations / oppositions / activities, names / labels, even the two truths themselves – are empty of inherent existence (do not arise, do not really exist, do not change, do not cease, cannot be asserted, cannot be seen, cannot be apprehended, cannot be located in space-time, cannot be defined, cannot be named, cannot be related, cannot be found in absolute terms) [T2] <==> because conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1] and merely labeled / imputed by the mind [U3S] <==> then there are no real three stages of becoming or three times – origination / before / past, duration / during / present, cessation / after / future – relative to anything; nor are they completely absent / non-existent. There are no real extreme limits or middle for the processes of definitions / signs / marks / names / knowledge, nor for causality / production / acquisition / karma, space & time. How could those dharmas... have ever come into being, and at particular places, particular times, from particular causes and conditions, with particular signs / marks, with particular names / labels ... (at particular places, a particular times, from particular causes and conditions, with particular signs / marks, with particular names / labels ...)? All cause & effects have their own causes & effects; all words / concepts / definitions are relative to other words / concepts / definitions; all defining characteristics are defined by their own defining marks; all producers / acquirers are produced / acquired, and all products are producing; all position in space-time are relative to other positions; all knowledge are relative to other knowledges, all perceiver / knower are perceived / known, etc. Samsara is limitless and centerless. And that is perfect, as long as we are fully aware of it.)

"And why?

  • Venerable Śāriputra
    because inner emptiness is non [really] existent [T2], one does not assert [affirm / speak of in absolute terms] [T2] a bodhisattva at the prior limit [past],
    up to because emptiness that is the non-existence of an intrinsic nature [T2] is non [really] existent [T2], one does not assert [affirm / speak of in absolute terms] [T2] a bodhisattva at the prior limit [past], at the later limit [future], or in the middle [present].
    (i.e. Emptiness of emptiness: All dharmas, their marks / signs, and names / labels … are empty or inherent existence [T2] <==> because interdependent [T1]. And their 'emptiness [T2]' is also empty or inherent existence <==> because interdependent. This is the Union of the two Truths about the two truths themselves – appearances / causality / dependent origination and emptiness –  [U2T-2T].)

"And why?

  • Venerable Śāriputra,
    it is because one does apprehend a prior limit [past], a later limit [future], or a middle [present] in the non [inherent] existence [T2] of inner emptiness, the emptiness of inner emptiness, or the isolation [non-conceptuality] of inner emptiness, or any intrinsic nature of inner emptiness,
    up to it is because they cannot apprehend [in absolute terms] a prior limit [past], a later limit [future], or a middle [present] in the non [inherent] existence [T2] of emptiness that is the non-existence of an intrinsic nature [T2], the emptiness of emptiness that is the non-existence of an intrinsic nature [T2], or the isolation [non-conceptuality] of emptiness that is the non-existence of an intrinsic nature [T2], or any intrinsic nature of emptiness that is the non-existence of an intrinsic nature [T2].

[Inseparability / non-duality / harmony of apparent opposites; ex. Union of the Two Truths —
Appearances are not one thing, and emptiness another.
They are not two, not none, not both together, not neither.
The same for any pair of apparent opposites.]
-
The non [inherent] existence, emptiness [T2], isolation [non-conceptuality], and no intrinsic nature [no essence] of inner emptiness [T2] is not one thing,
up to the non [inherent] existence, emptiness [T2], isolation [non-conceptuality],
and no intrinsic nature [no essence] of emptiness that is the non-existence of an intrinsic nature [T2] is not another,
a bodhisattva [T1] another,
and a prior limit [past], a later limit [future], and a middle [T1] another (i.e. One vs. another: different / separate / multiple / dual -- in absolute terms),
-
so, Venerable Śāriputra, therefore, all these‍ — the non [inherent] existence [T2], emptiness [T2], isolation [non-conceptuality], and no intrinsic nature [no essence] [T2] of inner emptiness, up to the non [inherent] existence [T2], emptiness [T2], isolation [non-conceptuality], and no intrinsic nature [no essence] [T2] of emptiness that is the non-existence of an intrinsic nature, a bodhisattva [T1], a prior limit [past], a later limit [future], and a middle‍ [present] — are not two [and not one], nor are they divided [or united] [U2T / U3S / Uopp / U2T-2T].
-
(i.e. Not two, not one: VIEW: Inseparability / interdependence / non-duality / harmony / Union of apparent opposites [Uopp / U2T-opp]; ex. Union of the three spheres [U3S / U2T-3S] – subject, relation / action, object –; ex. Union of the three times [U3T / U2T-3T]; ex. Union of the Two Truths about all dharmas [U2T] - appearance & emptiness –; ex. Union of the two truths about the two truths [U2T-2T]; — PATH: Union of virtuous methods and wisdom; — FRUITION: Union of compassion and wisdom; etc. — Apparent opposites are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth; not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is. Meaning indescribable, inconceivable.)

  • "Venerable Śāriputra, because of this one of many explanations,
    —————————————————————————————————————
    one does not assert [affirm / speak of in absolute terms] [T2]
    a bodhisattva at the prior limit [past], at the later limit [future],
    or in the middle [present] [T1] [U2T].
    —————————————————————————————————————
    -
    (i.e. Conventionally we say things are 'caused, arising, lasting, moving, changing, functional / occasioning this or that, then ceasing' conventionally / relatively / inter-subjectively, but in Reality as it is, nothing really originates, lasts, changes, moves, functions by occasioning this or that, and then ceases in absolute terms – just conventionally / relatively / inter-subjectively.)
    -
    (i.e. Tetralemma: Things are not caused / originating / existing / moving / changing / functional / ceasing, not non-caused / non-arising / non-existing / non-moving / non-changing / non-functional / non-ceasing, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not 'this', not 'non-this', not both together, not neither – for whatever 'this' is. Meaning indescribable / inconceivable.)
    -
    (i.e. Limitlessness & centerlessness: Because all dharmas – entities (physical, conceptual, mental), characteristics / properties / qualities / marks / signs / relations / oppositions / activities, names / labels, even the two truths themselves – are empty of inherent existence (do not arise, do not really exist, do not change, do not cease, cannot be asserted, cannot be seen, cannot be apprehended, cannot be located in space-time, cannot be defined, cannot be named, cannot be related, cannot be found in absolute terms) [T2] <==> because conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1] and merely labeled / imputed by the mind [U3S] <==> then there are no real three stages of becoming or three times – origination / before / past, duration / during / present, cessation / after / future – relative to anything; nor are they completely absent / non-existent. There are no real extreme limits or middle for the processes of definitions / signs / marks / names / knowledge, nor for causality / production / acquisition / karma, space & time. How could those dharmas... have ever come into being, and at particular places, particular times, from particular causes and conditions, with particular signs / marks, with particular names / labels ... (at particular places, a particular times, from particular causes and conditions, with particular signs / marks, with particular names / labels ...)? All cause & effects have their own causes & effects; all words / concepts / definitions are relative to other words / concepts / definitions; all defining characteristics are defined by their own defining marks; all producers / acquirers are produced / acquired, and all products are producing; all position in space-time are relative to other positions; all knowledge are relative to other knowledges, all perceiver / knower are perceived / known, etc. Samsara is limitless and centerless. And that is perfect, as long as we are fully aware of it.)

  • "Furthermore, Venerable Śāriputra,
    because the applications of mindfulness are non [really] existent [T2],
    one does not assert [affirm / speak of in absolute terms] [T2] a bodhisattva at the prior limit [past], at the later limit [future], or in the middle [present];
    because the applications of mindfulness are empty [of inherent existence] [T2],
    the applications of mindfulness are isolated [beyond all dualistic conceptual prolifererations],
    and the applications of mindfulness have no intrinsic nature [no essence] [T2],
    one does not assert [affirm / speak of in absolute terms] [T2] a bodhisattva at the prior limit [past], at the later limit [future], or in the middle [present] either.

  • "Similarly,
    because the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path, powers, fearlessnesses, detailed and thorough knowledges, and distinct attributes of a buddha are non [really] existent [T2]
    one does not assert [affirm / speak of in absolute terms] [T2] a bodhisattva at the prior limit [past], at the later limit [future], or in the middle [present].
    Similarly, connect this with because the distinct attributes of a buddha are empty [of inherent existence] [T2],
    the distinct attributes of a buddha are isolated [beyond all dualistic conceptual prolifererations],
    and the distinct attributes of a buddha have no intrinsic nature [no essence] [T2],
    one does not assert [affirm / speak of in absolute terms] [T2] a bodhisattva at the prior limit [past], at the later limit [future], or in the middle [present].

"And why?

  • Venerable Śāriputra,
    it is because one cannot apprehend [in absolute terms] a prior limit [past], a later limit [future], or a middle in non [inherent] existence [T2], in emptiness [of inherent existence] [T2], in isolation [non-conceptuality], or in no intrinsic nature [no essence] [T2].

[Inseparability / non-duality / harmony of apparent opposites; ex. Union of the Two Truths —
Appearances are not one thing, and emptiness another.
They are not two, not none, not both together, not neither.
The same for any pair of apparent opposites.]
-
Non [inherent] existence [T2] is not one thing,
emptiness [T2] another (i.e. One vs. another: different / separate / multiple / dual -- in absolute terms),
isolation [non-conceptuality] another,
not having an intrinsic nature [T2] another,
the applications of mindfulness [T1] another,
up to the distinct attributes of a buddha [T1] another,
and a prior limit [past], a later limit [future], and a middle [T1] another,
-
so, Venerable Śāriputra, therefore, all these‍ — the non [inherent] existence, [T2] emptiness [T2], isolation [non-conceptuality], and no intrinsic nature [no essence] [T2] of the applications of mindfulness [T1], up to the distinct attributes of a buddha [T1], a prior limit [past], a later limit [future], and a middle‍ [present] — are not two [and not one], nor are they divided [or united] [U2T / U3S / Uopp / U2T-2T].
-
(i.e. Not two, not one: VIEW: Inseparability / interdependence / non-duality / harmony / Union of apparent opposites [Uopp / U2T-opp]; ex. Union of the three spheres [U3S / U2T-3S] – subject, relation / action, object –; ex. Union of the three times [U3T / U2T-3T]; ex. Union of the Two Truths about all dharmas [U2T] - appearance & emptiness –; ex. Union of the two truths about the two truths [U2T-2T]; — PATH: Union of virtuous methods and wisdom; — FRUITION: Union of compassion and wisdom; etc. — Apparent opposites are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth; not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is. Meaning indescribable, inconceivable.)

  • "Venerable Śāriputra, because of this one of many explanations,
    —————————————————————————————————————
    one does not assert [affirm / speak of in absolute terms] [T2]
    a bodhisattva at the prior limit [past], at the later limit [future],
    or in the middle [present] [T1] [U2T].
    —————————————————————————————————————
    -
    (i.e. Conventionally we say things are 'caused, arising, lasting, moving, changing, functional / occasioning this or that, then ceasing' conventionally / relatively / inter-subjectively, but in Reality as it is, nothing really originates, lasts, changes, moves, functions by occasioning this or that, and then ceases in absolute terms – just conventionally / relatively / inter-subjectively.)
    -
    (i.e. Tetralemma: Things are not caused / originating / existing / moving / changing / functional / ceasing, not non-caused / non-arising / non-existing / non-moving / non-changing / non-functional / non-ceasing, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not 'this', not 'non-this', not both together, not neither – for whatever 'this' is. Meaning indescribable / inconceivable.)
    -
    (i.e. Limitlessness & centerlessness: Because all dharmas – entities (physical, conceptual, mental), characteristics / properties / qualities / marks / signs / relations / oppositions / activities, names / labels, even the two truths themselves – are empty of inherent existence (do not arise, do not really exist, do not change, do not cease, cannot be asserted, cannot be seen, cannot be apprehended, cannot be located in space-time, cannot be defined, cannot be named, cannot be related, cannot be found in absolute terms) [T2] <==> because conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1] and merely labeled / imputed by the mind [U3S] <==> then there are no real three stages of becoming or three times – origination / before / past, duration / during / present, cessation / after / future – relative to anything; nor are they completely absent / non-existent. There are no real extreme limits or middle for the processes of definitions / signs / marks / names / knowledge, nor for causality / production / acquisition / karma, space & time. How could those dharmas... have ever come into being, and at particular places, particular times, from particular causes and conditions, with particular signs / marks, with particular names / labels ... (at particular places, a particular times, from particular causes and conditions, with particular signs / marks, with particular names / labels ...)? All cause & effects have their own causes & effects; all words / concepts / definitions are relative to other words / concepts / definitions; all defining characteristics are defined by their own defining marks; all producers / acquirers are produced / acquired, and all products are producing; all position in space-time are relative to other positions; all knowledge are relative to other knowledges, all perceiver / knower are perceived / known, etc. Samsara is limitless and centerless. And that is perfect, as long as we are fully aware of it.)

  • "Furthermore, Venerable Śāriputra,
    because all the meditative stabilizations are non [really] existent [T2] . . .
    because all the dhāraṇī gateways are non [really] existent [T2] . . .
    because the dharma-constituent is non [really] existent [T2] . . .
    because suchness is non [really] existent [T2] . . .
    and because the very limit of reality is non [really] existent [T2],
    the very limit of reality is empty [of inherent existence] [T2],
    the very limit of reality is isolated [beyond all dualistic conceptual prolifererations],
    and the very limit of reality has no intrinsic nature [no essence] [T2],
    one does not assert [affirm / speak of in absolute terms] [T2] a bodhisattva at the prior limit [past], at the later limit [future], or in the middle [present].

"And why?

  • Venerable Śāriputra,
    it is because one does apprehend a prior limit [past], a later limit [future], or a middle in the non [inherent] existence [T2] of the meditative stabilizations, in the non [inherent] existence [T2] of the very limit of reality, up to in the non [inherent] existence [T2] of the absence of an intrinsic nature of the very limit of reality.

  • Venerable Śāriputra,

[Inseparability / non-duality / harmony of apparent opposites; ex. Union of the Two Truths —
Appearances are not one thing, and emptiness another.
They are not two, not none, not both together, not neither.
The same for any pair of apparent opposites.]
-
non [inherent] existence [T2] is not one thing,
emptiness [T2] another (i.e. One vs. another: different / separate / multiple / dual -- in absolute terms),
isolation [non-conceptuality] another,
not having an intrinsic nature [T2] another,
a bodhisattva [T1] another,
up to the very limit of reality [T1] another,
and a prior limit [past], a later limit [future], and a middle [T1] another,
-
so, Venerable Śāriputra, therefore, as anything at all in any way at all, these‍ — non [inherent] existence [T2], emptiness [T2], isolation [non-conceptuality], and no intrinsic nature [no essence] [T2], meditative stabilization [T1], up to the very limit of reality [T1], a bodhisattva [T1], a prior limit [past], a later limit [future], and a middle‍ [present] — are not two [and not one], nor are they divided [or united] [U2T / U3S / Uopp / U2T-2T].
-
(i.e. Not two, not one: VIEW: Inseparability / interdependence / non-duality / harmony / Union of apparent opposites [Uopp / U2T-opp]; ex. Union of the three spheres [U3S / U2T-3S] – subject, relation / action, object –; ex. Union of the three times [U3T / U2T-3T]; ex. Union of the Two Truths about all dharmas [U2T] - appearance & emptiness –; ex. Union of the two truths about the two truths [U2T-2T]; — PATH: Union of virtuous methods and wisdom; — FRUITION: Union of compassion and wisdom; etc. — Apparent opposites are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth; not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is. Meaning indescribable, inconceivable.)

  • "Venerable Śāriputra, because of this one of many explanations,
    —————————————————————————————————————
    one does not assert [affirm / speak of in absolute terms] [T2]
    a bodhisattva at the prior limit [past], at the later limit [future],
    or in the middle [present] [T1] [U2T].
    —————————————————————————————————————
    -
    (i.e. Conventionally we say things are 'caused, arising, lasting, moving, changing, functional / occasioning this or that, then ceasing' conventionally / relatively / inter-subjectively, but in Reality as it is, nothing really originates, lasts, changes, moves, functions by occasioning this or that, and then ceases in absolute terms – just conventionally / relatively / inter-subjectively.)
    -
    (i.e. Tetralemma: Things are not caused / originating / existing / moving / changing / functional / ceasing, not non-caused / non-arising / non-existing / non-moving / non-changing / non-functional / non-ceasing, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not 'this', not 'non-this', not both together, not neither – for whatever 'this' is. Meaning indescribable / inconceivable.)
    -
    (i.e. Limitlessness & centerlessness: Because all dharmas – entities (physical, conceptual, mental), characteristics / properties / qualities / marks / signs / relations / oppositions / activities, names / labels, even the two truths themselves – are empty of inherent existence (do not arise, do not really exist, do not change, do not cease, cannot be asserted, cannot be seen, cannot be apprehended, cannot be located in space-time, cannot be defined, cannot be named, cannot be related, cannot be found in absolute terms) [T2] <==> because conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1] and merely labeled / imputed by the mind [U3S] <==> then there are no real three stages of becoming or three times – origination / before / past, duration / during / present, cessation / after / future – relative to anything; nor are they completely absent / non-existent. There are no real extreme limits or middle for the processes of definitions / signs / marks / names / knowledge, nor for causality / production / acquisition / karma, space & time. How could those dharmas... have ever come into being, and at particular places, particular times, from particular causes and conditions, with particular signs / marks, with particular names / labels ... (at particular places, a particular times, from particular causes and conditions, with particular signs / marks, with particular names / labels ...)? All cause & effects have their own causes & effects; all words / concepts / definitions are relative to other words / concepts / definitions; all defining characteristics are defined by their own defining marks; all producers / acquirers are produced / acquired, and all products are producing; all position in space-time are relative to other positions; all knowledge are relative to other knowledges, all perceiver / knower are perceived / known, etc. Samsara is limitless and centerless. And that is perfect, as long as we are fully aware of it.)

  • "Furthermore, Venerable Śāriputra, [F.215.a]
    because śrāvakas are non [really] existent [T2],
    one does not assert [affirm / speak of in absolute terms] [T2] a bodhisattva at the prior limit [past], at the later limit [future], or in the middle [present];
    because śrāvakas are empty [of inherent existence] [T2], isolated [beyond all dualistic conceptual prolifererations], and have no intrinsic nature [no essence] [T2],
    one does not assert [affirm / speak of in absolute terms] [T2] a bodhisattva at the prior limit [past], at the later limit [future], or in the middle [present]; and
    because pratyekabuddhas are non [really] existent [T2],
    bodhisattvas are non [really] existent [T2],
    the knowledge of all aspects is non [really] existent [T2],
    the knowledge of all aspects is empty [of inherent existence] [T2],
    the knowledge of all aspects is isolated [beyond all dualistic conceptual prolifererations], and
    the knowledge of all aspects has no intrinsic nature [no essence] [T2],
    they do not assert a bodhisattva at the prior limit [past], at the later limit [future], or in the middle [present].

"And why?

  • Venerable Śāriputra, it is because one cannot apprehend [in absolute terms] a prior limit [past], a later limit [future], or a middle in non [inherent] existence [T2], emptiness [T2], isolation [non-conceptuality], and no intrinsic nature [no essence] [T2].

[Inseparability / non-duality / harmony of apparent opposites; ex. Union of the Two Truths —
Appearances are not one thing, and emptiness another.
They are not two, not none, not both together, not neither.
The same for any pair of apparent opposites.]
-
Non [inherent] existence [T2], emptiness [T2], isolation [non-conceptuality], and not having an intrinsic nature [T2] are not one thing,
and bodhisattvas, śrāvakas, and pratyekabuddhas [T1] another,
the knowledge of all aspect [T1] another (i.e. One vs. another: different / separate / multiple / dual -- in absolute terms),
and a prior limit [past], a later limit [future], and a middle [T1] another,
-
so, Venerable Śāriputra, therefore, all these‍ — the non [inherent] existence [T2], emptiness [T2], isolation [non-conceptuality], and no intrinsic nature [no essence] [T2], śrāvakas, pratyekabuddhas, bodhisattvas, and buddhas [T1]‍ — they are not two [and not one], nor are they divided [or united] [U2T / U3S / Uopp / U2T-2T].
-
(i.e. Not two, not one: VIEW: Inseparability / interdependence / non-duality / harmony / Union of apparent opposites [Uopp / U2T-opp]; ex. Union of the three spheres [U3S / U2T-3S] – subject, relation / action, object –; ex. Union of the three times [U3T / U2T-3T]; ex. Union of the Two Truths about all dharmas [U2T] - appearance & emptiness –; ex. Union of the two truths about the two truths [U2T-2T]; — PATH: Union of virtuous methods and wisdom; — FRUITION: Union of compassion and wisdom; etc. — Apparent opposites are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth; not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is. Meaning indescribable, inconceivable.)

  • "Venerable Śāriputra, because of this one of many explanations
    ————————————————————————————————————
    one does not assert [affirm / speak of in absolute terms] [T2]
    a bodhisattva at the prior limit [past], at the later limit [future],
    or in the middle [present] [T1] [U2T].
    ————————————————————————————————————
    -
    (i.e. Conventionally we say things are 'caused, arising, lasting, moving, changing, functional / occasioning this or that, then ceasing' conventionally / relatively / inter-subjectively, but in Reality as it is, nothing really originates, lasts, changes, moves, functions by occasioning this or that, and then ceases in absolute terms – just conventionally / relatively / inter-subjectively.)
    -
    (i.e. Tetralemma: Things are not caused / originating / existing / moving / changing / functional / ceasing, not non-caused / non-arising / non-existing / non-moving / non-changing / non-functional / non-ceasing, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not 'this', not 'non-this', not both together, not neither – for whatever 'this' is. Meaning indescribable / inconceivable.)
    -
    (i.e. Limitlessness & centerlessness: Because all dharmas – entities (physical, conceptual, mental), characteristics / properties / qualities / marks / signs / relations / oppositions / activities, names / labels, even the two truths themselves – are empty of inherent existence (do not arise, do not really exist, do not change, do not cease, cannot be asserted, cannot be seen, cannot be apprehended, cannot be located in space-time, cannot be defined, cannot be named, cannot be related, cannot be found in absolute terms) [T2] <==> because conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1] and merely labeled / imputed by the mind [U3S] <==> then there are no real three stages of becoming or three times – origination / before / past, duration / during / present, cessation / after / future – relative to anything; nor are they completely absent / non-existent. There are no real extreme limits or middle for the processes of definitions / signs / marks / names / knowledge, nor for causality / production / acquisition / karma, space & time. How could those dharmas... have ever come into being, and at particular places, particular times, from particular causes and conditions, with particular signs / marks, with particular names / labels ... (at particular places, a particular times, from particular causes and conditions, with particular signs / marks, with particular names / labels ...)? All cause & effects have their own causes & effects; all words / concepts / definitions are relative to other words / concepts / definitions; all defining characteristics are defined by their own defining marks; all producers / acquirers are produced / acquired, and all products are producing; all position in space-time are relative to other positions; all knowledge are relative to other knowledges, all perceiver / knower are perceived / known, etc. Samsara is limitless and centerless. And that is perfect, as long as we are fully aware of it.)


"Venerable Śāriputra, in regard to what you asked‍
[Question 2] 'Why, Venerable Subhūti, should one know the limitlessness of a bodhisattva through the limitlessness of form, and why should one know the limitlessness of a bodhisattva through the limitlessness of feeling, perception, volitional factors, and consciousness?'‍

  • Venerable Śāriputra, [F.215.b]
    form is equal to [like] space,
    and feeling, perception, volitional factors, and consciousness are equal to space.
    -
    (i.e. Conventionally we say things are 'caused, arising, lasting, moving, changing, functional / occasioning this or that, then ceasing' conventionally / relatively / inter-subjectively, but in Reality as it is, nothing really originates, lasts, changes, moves, functions by occasioning this or that, and then ceases in absolute terms – just conventionally / relatively / inter-subjectively.)
    -
    (i.e. Tetralemma: Things are not caused / originating / existing / moving / changing / functional / ceasing, not non-caused / non-arising / non-existing / non-moving / non-changing / non-functional / non-ceasing, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not 'this', not 'non-this', not both together, not neither – for whatever 'this' is. Meaning indescribable / inconceivable.)
    -
    (i.e. Limitlessness & centerlessness: Because all dharmas – entities (physical, conceptual, mental), characteristics / properties / qualities / marks / signs / relations / oppositions / activities, names / labels, even the two truths themselves – are empty of inherent existence (do not arise, do not really exist, do not change, do not cease, cannot be asserted, cannot be seen, cannot be apprehended, cannot be located in space-time, cannot be defined, cannot be named, cannot be related, cannot be found in absolute terms) [T2] <==> because conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1] and merely labeled / imputed by the mind [U3S] <==> then there are no real three stages of becoming or three times – origination / before / past, duration / during / present, cessation / after / future – relative to anything; nor are they completely absent / non-existent. There are no real extreme limits or middle for the processes of definitions / signs / marks / names / knowledge, nor for causality / production / acquisition / karma, space & time. How could those dharmas... have ever come into being, and at particular places, particular times, from particular causes and conditions, with particular signs / marks, with particular names / labels ... (at particular places, a particular times, from particular causes and conditions, with particular signs / marks, with particular names / labels ...)? All cause & effects have their own causes & effects; all words / concepts / definitions are relative to other words / concepts / definitions; all defining characteristics are defined by their own defining marks; all producers / acquirers are produced / acquired, and all products are producing; all position in space-time are relative to other positions; all knowledge are relative to other knowledges, all perceiver / knower are perceived / known, etc. Samsara is limitless and centerless. And that is perfect, as long as we are fully aware of it.)

And why?

  • To illustrate, Venerable Śāriputra,

  • —————————————————————————————————————————
    one cannot apprehend [in absolute terms] a limit, a middle, or an end
    in space [or time or causality] [T2],
    but still space works as a conventional label [T1] [U2T].
    —————————————————————————————————————————
    -
    (i.e. Conventionally we say things are 'caused, arising, lasting, moving, changing, functional / occasioning this or that, then ceasing' conventionally / relatively / inter-subjectively, but in Reality as it is, nothing really originates, lasts, changes, moves, functions by occasioning this or that, and then ceases in absolute terms – just conventionally / relatively / inter-subjectively.)
    -
    (i.e. Tetralemma: Things are not caused / originating / existing / moving / changing / functional / ceasing, not non-caused / non-arising / non-existing / non-moving / non-changing / non-functional / non-ceasing, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not 'this', not 'non-this', not both together, not neither – for whatever 'this' is. Meaning indescribable / inconceivable.)
    -
    (i.e. Limitlessness & centerlessness: Because all dharmas – entities (physical, conceptual, mental), characteristics / properties / qualities / marks / signs / relations / oppositions / activities, names / labels, even the two truths themselves – are empty of inherent existence (do not arise, do not really exist, do not change, do not cease, cannot be asserted, cannot be seen, cannot be apprehended, cannot be located in space-time, cannot be defined, cannot be named, cannot be related, cannot be found in absolute terms) [T2] <==> because conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1] and merely labeled / imputed by the mind [U3S] <==> then there are no real three stages of becoming or three times – origination / before / past, duration / during / present, cessation / after / future – relative to anything; nor are they completely absent / non-existent. There are no real extreme limits or middle for the processes of definitions / signs / marks / names / knowledge, nor for causality / production / acquisition / karma, space & time. How could those dharmas... have ever come into being, and at particular places, particular times, from particular causes and conditions, with particular signs / marks, with particular names / labels ... (at particular places, a particular times, from particular causes and conditions, with particular signs / marks, with particular names / labels ...)? All cause & effects have their own causes & effects; all words / concepts / definitions are relative to other words / concepts / definitions; all defining characteristics are defined by their own defining marks; all producers / acquirers are produced / acquired, and all products are producing; all position in space-time are relative to other positions; all knowledge are relative to other knowledges, all perceiver / knower are perceived / known, etc. Samsara is limitless and centerless. And that is perfect, as long as we are fully aware of it.)

  • Similarly, Venerable Śāriputra, because form is empty [of inherent existence] [T2],
    one cannot apprehend [in absolute terms] the prior limit [past],
    one cannot apprehend [in absolute terms] the later limit [future], and
    one cannot apprehend [in absolute terms] the middle [present] of form,
    because one cannot apprehend [in absolute terms] the end or the middle [present] of emptiness.
    Similarly, Venerable Śāriputra,
    because feeling, perception, volitional factors, and consciousness are empty [of inherent existence] [T2]
    one cannot apprehend [in absolute terms] the prior limit [past],
    one cannot apprehend [in absolute terms] the later limit [future], and
    one cannot apprehend [in absolute terms] the middle [present] of feeling, perception, volitional factors, or consciousness,
    because one cannot apprehend [in absolute terms] the end or the middle [present] of emptiness.

  • "Venerable Śāriputra, because of this one of many explanations
    one should know the limitlessness of a bodhisattva through the limitlessness of form,
    and should know the limitlessness of a bodhisattva through the limitlessness of feeling, perception, volitional factors, and consciousness.

  • "Similarly, Venerable Śāriputra, the constituents, sense fields, applications of mindfulness, right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path, and the ten powers, fearlessnesses, detailed and thorough knowledges, and distinct attributes of a buddha, are equal to space.

"And why?

  • To illustrate, Venerable Śāriputra,
    —————————————————————————————————————————————
    because the limitless is boundless 347
    one cannot apprehend [in absolute terms] an end
    or a middle of space [and time, causality] [T2],
    but still space [and time, causality] works as a conventional label [T1] [U2T].
    —————————————————————————————————————————————

  • Similarly, Venerable Śāriputra, because of the emptiness of . . . up to the buddha-dharmas, [F.216.a] one cannot apprehend [in absolute terms] the end or the middle [present] of the buddha-dharmas, because one cannot apprehend [in absolute terms] the end or the middle [present] of emptiness.

  • "Venerable Śāriputra, because of this one of many explanations
    one should know the limitlessness of a bodhisattva (subject)
    through the limitlessness of the buddha-dharmas (object).
    -
    (i.e. Conventionally we say things are 'caused, arising, lasting, moving, changing, functional / occasioning this or that, then ceasing' conventionally / relatively / inter-subjectively, but in Reality as it is, nothing really originates, lasts, changes, moves, functions by occasioning this or that, and then ceases in absolute terms – just conventionally / relatively / inter-subjectively.)
    -
    (i.e. Tetralemma: Things are not caused / originating / existing / moving / changing / functional / ceasing, not non-caused / non-arising / non-existing / non-moving / non-changing / non-functional / non-ceasing, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not 'this', not 'non-this', not both together, not neither – for whatever 'this' is. Meaning indescribable / inconceivable.)
    -
    (i.e. Limitlessness & centerlessness: Because all dharmas – entities (physical, conceptual, mental), characteristics / properties / qualities / marks / signs / relations / oppositions / activities, names / labels, even the two truths themselves – are empty of inherent existence (do not arise, do not really exist, do not change, do not cease, cannot be asserted, cannot be seen, cannot be apprehended, cannot be located in space-time, cannot be defined, cannot be named, cannot be related, cannot be found in absolute terms) [T2] <==> because conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1] and merely labeled / imputed by the mind [U3S] <==> then there are no real three stages of becoming or three times – origination / before / past, duration / during / present, cessation / after / future – relative to anything; nor are they completely absent / non-existent. There are no real extreme limits or middle for the processes of definitions / signs / marks / names / knowledge, nor for causality / production / acquisition / karma, space & time. How could those dharmas... have ever come into being, and at particular places, particular times, from particular causes and conditions, with particular signs / marks, with particular names / labels ... (at particular places, a particular times, from particular causes and conditions, with particular signs / marks, with particular names / labels ...)? All cause & effects have their own causes & effects; all words / concepts / definitions are relative to other words / concepts / definitions; all defining characteristics are defined by their own defining marks; all producers / acquirers are produced / acquired, and all products are producing; all position in space-time are relative to other positions; all knowledge are relative to other knowledges, all perceiver / knower are perceived / known, etc. Samsara is limitless and centerless. And that is perfect, as long as we are fully aware of it.)


"Venerable Śāriputra, in regard to what you asked‍
[Question 3] 'Why, Venerable Subhūti, does even such an idea as "a bodhisattva is form" not exist and why is it not found,
and why does even such an idea as "feeling . . . ," "perception . . . ," "volitional factors . . . ," and "consciousness is a bodhisattva" not exist and why is it not found?'‍

  • Venerable Śāriputra,
    -
    ———————————————————————
    form is empty [of inherent existence] [T2] of form.
    ———————————————————————
    -
    Venerable Śāriputra,
    feeling . . . perception . . . volitional factors . . . and consciousness is empty [of inherent existence] [T2] of consciousness.

"And why?

  • Because, Venerable Śāriputra,
    in emptiness [of inherent existence] [T2] form does not [inherently] exist, and is not found [in absolute terms] [T2];
    in emptiness [of inherent existence] [T2] a bodhisattva does not [inherently] exist, and is not found [in absolute terms] [T2].
    -
    Similarly,
    in emptiness [of inherent existence] [T2] feeling, perception, volitional factors, and consciousness do not [inherently] exist, and are not found [in absolute terms] [T2].
    In emptiness a bodhisattva does not [inherently] exist, and is not found [in absolute terms] [T2].

  • "Venerable Śāriputra,
    because of this one of many explanations,
    -
    ——————————————————————————
    even such an idea as 'a bodhisattva is form'
    does not [inherently] exist,
    and is not found [in absolute terms] [T2],
    ——————————————————————————
    -
    and even such an idea as 'a bodhisattva is feeling, perception, volitional factors, and consciousness' does not [inherently] exist, and is not found [in absolute terms] [T2].
    -
    (i.e. Conventionally we say things are 'caused, arising, lasting, moving, changing, functional / occasioning this or that, then ceasing' conventionally / relatively / inter-subjectively, but in Reality as it is, nothing really originates, lasts, changes, moves, functions by occasioning this or that, and then ceases in absolute terms – just conventionally / relatively / inter-subjectively.)
    -
    (i.e. Tetralemma: Things are not caused / originating / existing / moving / changing / functional / ceasing, not non-caused / non-arising / non-existing / non-moving / non-changing / non-functional / non-ceasing, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not 'this', not 'non-this', not both together, not neither – for whatever 'this' is. Meaning indescribable / inconceivable.)
    -
    (i.e. Limitlessness & centerlessness: Because all dharmas – entities (physical, conceptual, mental), characteristics / properties / qualities / marks / signs / relations / oppositions / activities, names / labels, even the two truths themselves – are empty of inherent existence (do not arise, do not really exist, do not change, do not cease, cannot be asserted, cannot be seen, cannot be apprehended, cannot be located in space-time, cannot be defined, cannot be named, cannot be related, cannot be found in absolute terms) [T2] <==> because conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1] and merely labeled / imputed by the mind [U3S] <==> then there are no real three stages of becoming or three times – origination / before / past, duration / during / present, cessation / after / future – relative to anything; nor are they completely absent / non-existent. There are no real extreme limits or middle for the processes of definitions / signs / marks / names / knowledge, nor for causality / production / acquisition / karma, space & time. How could those dharmas... have ever come into being, and at particular places, particular times, from particular causes and conditions, with particular signs / marks, with particular names / labels ... (at particular places, a particular times, from particular causes and conditions, with particular signs / marks, with particular names / labels ...)? All cause & effects have their own causes & effects; all words / concepts / definitions are relative to other words / concepts / definitions; all defining characteristics are defined by their own defining marks; all producers / acquirers are produced / acquired, and all products are producing; all position in space-time are relative to other positions; all knowledge are relative to other knowledges, all perceiver / knower are perceived / known, etc. Samsara is limitless and centerless. And that is perfect, as long as we are fully aware of it.)

  • "Furthermore, Venerable Śāriputra,
    -
    ——————————————————————————————————
    the perfection of giving is empty [of inherent existence] [T2] of the perfection of giving.
    ——————————————————————————————————
    -
    Venerable Śāriputra,
    the perfection of morality . . . the perfection of patience . . . the perfection of perseverance . . . the perfection of concentration . . . and the perfection of wisdom is empty [of inherent existence] [T2] of the perfection of wisdom.

"And why?

  • Because, Venerable Śāriputra,
    in emptiness [of inherent existence] [T2] the perfection of wisdom does not [inherently] exist, and is not found [in absolute terms] [T2];
    -
    in emptiness [of inherent existence] [T2] a bodhisattva does not [inherently] exist, and is not found [in absolute terms] [T2].

  • "Venerable Śāriputra,
    inner emptiness is empty [of inherent existence] [T2] of inner emptiness,
    -
    up to the emptiness that is the non-existence of an intrinsic nature [T2] is empty [of inherent existence] [T2] of the emptiness that is the non-existence of an intrinsic nature [T2].
    -
    The applications of mindfulness are empty [of inherent existence] [T2] of the applications of mindfulness.
    The right efforts . . . the legs of miraculous power . . . the faculties . . . the powers . . . the limbs of awakening . . . and the path; . . . and the ten powers . . . the fearlessnesses . . . the detailed and thorough knowledges . . . and the distinct attributes of a buddha are empty [of inherent existence] [T2] of the distinct attributes of a buddha.
    The dharma-constituent is empty [of inherent existence] [T2] of the dharma-constituent,
    suchness is empty [of inherent existence] [T2] of suchness,
    the very limit of reality is empty [of inherent existence] [T2] of the very limit of reality, and
    the inconceivable element is empty [of inherent existence] [T2] of the inconceivable element.
    Meditative stabilization is empty [of inherent existence] [T2] of meditative stabilization,
    the dhāraṇī gateways are empty [of inherent existence] [T2] of the dhāraṇī gateways,
    all-knowledge is empty [of inherent existence] [T2] of all-knowledge,
    the knowledge of path aspects is empty [of inherent existence] [T2] of the knowledge of path aspects, and
    the knowledge of all aspects is empty [of inherent existence] [T2] of the knowledge of all aspects.
    The Śrāvaka Vehicle is empty [of inherent existence] [T2] of the Śrāvaka Vehicle,
    the Pratyekabuddha Vehicle is empty [of inherent existence] [T2] of
    the Pratyekabuddha Vehicle, and the Buddha Vehicle is empty [of inherent existence] [T2] of the Buddha Vehicle.
    Śrāvakas are empty [of inherent existence] [T2] of śrāvakas,
    pratyekabuddhas are empty [of inherent existence] [T2] of pratyekabuddhas,
    bodhisattvas are empty [of inherent existence] [T2] of bodhisattvas,
    and tathāgatas are empty [of inherent existence] [T2] of tathāgatas.
    -
    Venerable Śāriputra,
    in the emptiness of the tathāgata, form does not [inherently] exist, and is not found [in absolute terms] [T2], and
    in the emptiness of the tathāgata, feeling, perception, volitional factors, and consciousness do not [inherently] exist, and are not found [in absolute terms] [T2].

  • "Venerable [F.217.a] Śāriputra,
    because of this one of many explanations
    -
    ——————————————————————————
    even such an idea as 'a bodhisattva is form'
    does not [inherently] exist,
    and is not found [in absolute terms] [T2],
    ——————————————————————————
    -
    (i.e. Conventionally we say things are 'caused, arising, lasting, moving, changing, functional / occasioning this or that, then ceasing' conventionally / relatively / inter-subjectively, but in Reality as it is, nothing really originates, lasts, changes, moves, functions by occasioning this or that, and then ceases in absolute terms – just conventionally / relatively / inter-subjectively.)
    -
    (i.e. Tetralemma: Things are not caused / originating / existing / moving / changing / functional / ceasing, not non-caused / non-arising / non-existing / non-moving / non-changing / non-functional / non-ceasing, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not 'this', not 'non-this', not both together, not neither – for whatever 'this' is. Meaning indescribable / inconceivable.)
    -
    (i.e. Limitlessness & centerlessness: Because all dharmas – entities (physical, conceptual, mental), characteristics / properties / qualities / marks / signs / relations / oppositions / activities, names / labels, even the two truths themselves – are empty of inherent existence (do not arise, do not really exist, do not change, do not cease, cannot be asserted, cannot be seen, cannot be apprehended, cannot be located in space-time, cannot be defined, cannot be named, cannot be related, cannot be found in absolute terms) [T2] <==> because conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1] and merely labeled / imputed by the mind [U3S] <==> then there are no real three stages of becoming or three times – origination / before / past, duration / during / present, cessation / after / future – relative to anything; nor are they completely absent / non-existent. There are no real extreme limits or middle for the processes of definitions / signs / marks / names / knowledge, nor for causality / production / acquisition / karma, space & time. How could those dharmas... have ever come into being, and at particular places, particular times, from particular causes and conditions, with particular signs / marks, with particular names / labels ... (at particular places, a particular times, from particular causes and conditions, with particular signs / marks, with particular names / labels ...)? All cause & effects have their own causes & effects; all words / concepts / definitions are relative to other words / concepts / definitions; all defining characteristics are defined by their own defining marks; all producers / acquirers are produced / acquired, and all products are producing; all position in space-time are relative to other positions; all knowledge are relative to other knowledges, all perceiver / knower are perceived / known, etc. Samsara is limitless and centerless. And that is perfect, as long as we are fully aware of it.)


"Venerable Śāriputra, in regard to what you asked‍
[Question 4] 'Why, Venerable Subhūti, do you say, "So Lord, I, who thus do not see and do not find a bodhisattva great being as anyone at all in any way at all‍ — to which bodhisattva great being will I give advice and instruction in which perfection of wisdom?" '‍

  • Venerable Śāriputra,
    form is not found in form,
    form is not found in feeling;
    feeling is not found in feeling,
    feeling is not found in form.
    Form and feeling are not found in perception,
    perception is not found in perception, and
    perception is not found in form or feeling.
    Volitional factors do not [inherently] exist, and are not found [in absolute terms] [T2] in perception.
    Volitional factors do not [inherently] exist, and are not found [in absolute terms] [T2] in volitional factors.
    Perception does not [inherently] exist, and is not found [in absolute terms] [T2] in volitional factors.
    Consciousness does not [inherently] exist, and is not found [in absolute terms] [T2] in volitional factors;
    volitional factors do not [inherently] exist, and are not found [in absolute terms] [T2] in consciousness.
    Form, feeling, perception, and volitional factors do not [inherently] exist, and are not found [in absolute terms] [T2] in consciousness.
    Consciousness does not [inherently] exist, and is not found [in absolute terms] [T2] in form, feeling, perception, or volitional factors.

  • "Venerable Śāriputra,
    the eyes do not [inherently] exist, and are not found [in absolute terms] [T2] in the eyes;
    the eyes do not [inherently] exist, and are not found [in absolute terms] [T2] in the ears.
    The ears do not [inherently] exist [T2] [F.217.b] and are not found [in absolute terms] in the eyes;
    the ears do not [inherently] exist, and are not found [in absolute terms] [T2] in the ears.
    The ears do not [inherently] exist, and are not found [in absolute terms] [T2] in the nose.
    The nose does not [inherently] exist, and is not found [in absolute terms] [T2] in the nose.
    The nose does not [inherently] exist, and is not found [in absolute terms] [T2] in the eyes or ears.
    The nose does not [inherently] exist, and is not found [in absolute terms] [T2] in the tongue.
    The tongue does not [inherently] exist, and is not found [in absolute terms] [T2] in the tongue.
    The tongue does not [inherently] exist, and is not found [in absolute terms] [T2] in the eyes, ears, or nose.
    The tongue does not [inherently] exist, and is not found [in absolute terms] [T2] in the body.
    The body does not [inherently] exist, and is not found [in absolute terms] [T2] in the body.
    The body does not [inherently] exist, and is not found [in absolute terms] [T2] in the eyes, ears, nose, or tongue.
    The body does not [inherently] exist, and is not found [in absolute terms] [T2] in the thinking mind.
    The thinking mind does not [inherently] exist, and is not found [in absolute terms] [T2] in the thinking mind.
    The thinking mind does not [inherently] exist, and is not found [in absolute terms] [T2] in the eyes, ears, nose, tongue, or body.

  • "A form does not [inherently] exist, and is not found [in absolute terms] [T2] in a form.
    A form does not [inherently] exist, and is not found [in absolute terms] [T2] in a sound, a smell, a taste, a feeling, or a dharma.
    A sound does not [inherently] exist, and is not found [in absolute terms] [T2] in a sound;
    a sound does not [inherently] exist, and is not found [in absolute terms] [T2] in the others.
    Similarly, a smell does not [inherently] exist, and is not found [in absolute terms] [T2] in a smell or in the others,
    a taste does not [inherently] exist, and is not found [in absolute terms] [T2] in a taste or in the others,
    a feeling does not [inherently] exist, and is not found [in absolute terms] [T2] in a feeling or in the others,
    and a dharma does not [inherently] exist, and is not found [in absolute terms] [T2] in a dharma or in the others.

  • "Eye consciousness does not [inherently] exist, and is not found [in absolute terms] [T2] in eye consciousness,
    the others also do not [inherently] exist, and are not found [in absolute terms] [T2] in it,
    and it also does not [inherently] exist, and is not found [in absolute terms] [T2] in the others.
    Ear consciousness, nose consciousness, tongue consciousness, body consciousness, and thinking-mind consciousness are similar: thinking-mind consciousness does not [inherently] exist, and is not found [in absolute terms] [T2] in thinking-mind consciousness,
    the others also do not [inherently] exist, and are not found [in absolute terms] [T2] in it,
    and it also does not [inherently] exist, and is not found [in absolute terms] [T2] in the others.

  • "Eye contact does not [inherently] exist, and is not found [in absolute terms] [T2] in eye contact,
    it also does not [inherently] exist, and is not found [in absolute terms] [T2] in the others,
    and the others also do not [inherently] exist, and are not found [in absolute terms] [T2] in it.
    Ear contact, nose contact, tongue contact, body contact, and thinking-mind contact are similar: thinking-mind contact does not [inherently] exist, and is not found [in absolute terms] [T2] in thinking-mind contact,
    and the other contacts also do not [inherently] exist, and are not found [in absolute terms] [T2] in thinking-mind contact.

  • "Feeling from the condition of eye contact does not [inherently] exist, and is not found [in absolute terms] [T2] in feeling from the condition of eye contact,
    and the others also do not [inherently] exist, and are not found [in absolute terms] [T2] in it, nor the others in the others.
    Feeling from the condition of ear contact . . . nose contact . . . tongue contact . . . body contact . . . and feeling from the condition of thinking-mind contact does not [inherently] exist, and is not found [in absolute terms] [T2] in feeling from the condition of thinking-mind contact, and the others also do not [inherently] exist, and are not found [in absolute terms] [T2] in it, nor the others in the others.

  • "The applications of mindfulness do not [inherently] exist, and are not found [in absolute terms] [T2] in the applications of mindfulness,
    and similarly the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and eightfold noble path, and the ten powers, four fearlessnesses, four detailed and thorough knowledges, and eighteen distinct attributes of a buddha do not [inherently] exist, and are not found [in absolute terms] [T2] in the buddha-dharmas.
    The four detailed and thorough knowledges do not [inherently] exist, and are not found [in absolute terms] [T2] in the four detailed and thorough knowledges.
    The buddha-dharmas do not [inherently] exist, and are not found [in absolute terms] [T2] in the four detailed and thorough knowledges.
    The four detailed and thorough knowledges do not [inherently] exist, and are not found [in absolute terms] [T2] in the buddha-dharmas.
    All dharmas do not [inherently] exist, and are not found [in absolute terms] [T2] in all dharmas.
    All dharmas do not [inherently] exist, and are not found [in absolute terms] [T2] in the buddha-dharmas.

  • "Inner emptiness does not [inherently] exist, and is not found [in absolute terms] [T2] in inner emptiness. [F.218.b]
    Inner emptiness does not [inherently] exist, and is not found [in absolute terms] [T2] in . . .
    up to the emptiness that is the non-existence of an intrinsic nature [T2].
    The emptiness that is the non-existence of an intrinsic nature [T2] does not [inherently] exist, and is not found [in absolute terms] [T2] in the emptiness that is the non-existence of an intrinsic nature [T2].
    The emptiness that is the non-existence of an intrinsic nature [T2] does not [inherently] exist, and is not found [in absolute terms] [T2] in . . . up to inner emptiness.

  • "Meditative stabilization does not [inherently] exist, and is not found [in absolute terms] [T2] in meditative stabilization.
    Meditative stabilization does not [inherently] exist, and is not found [in absolute terms] [T2] in the dhāraṇīs.
    Dhāraṇī does not [inherently] exist, and is not found [in absolute terms] [T2] in dhāraṇī.
    Dhāraṇī does not [inherently] exist, and is not found [in absolute terms] [T2] in meditative stabilization.

  • "The level of an ordinary person does not [inherently] exist, and is not found [in absolute terms] [T2] in the level of an ordinary person,
    and the Gotra level . . . the Aṣṭamaka level . . . the Darśana level . . . the Vītarāga level . . . the Tanū level . . . the Kṛtāvin level . . . the Pratyekabuddha level . . . the Bodhisattva level . . . the Tathāgata level . . . and the level of the knowledge of all aspects does not [inherently] exist, and is not found [in absolute terms] [T2] in the level of the knowledge of all aspects.
    Similarly, a stream enterer does not [inherently] exist, and is not found [in absolute terms] [T2] in a stream enterer;
    a once-returner . . . a non-returner . . . a worthy one . . . and a pratyekabuddha does not [inherently] exist, and is not found [in absolute terms] [T2] in a pratyekabuddha;
    a bodhisattva . . . ; and a perfectly complete buddha does not [inherently] exist, and is not found [in absolute terms] [T2] in a perfectly complete buddha.

  • "A bodhisattva does not [inherently] exist, and is not found [in absolute terms] [T2] in the perfection of wisdom.
    The perfection of wisdom also does not [inherently] exist, and is not found [in absolute terms] [T2] in the perfection of wisdom.
    Advice and instruction do not [inherently] exist, and are not found [in absolute terms] [T2] in the perfection of wisdom.
    Advice and instruction do not [inherently] exist, and are not found [in absolute terms] [T2] in advice and instruction.
    A bodhisattva does not [inherently] exist, and is not found [in absolute terms] [T2] in advice and instruction.
    Therefore, Venerable Śāriputra, given that all dharmas do not [inherently] exist, and are not found [in absolute terms] [T2],
    a bodhisattva also does not [inherently] exist, and is not found [in absolute terms] [T2], that is, cannot be pointed out.


"Venerable Śāriputra, in regard to what you asked‍
[Question 5] 'Why, Venerable Subhūti, do you say, "You say this, Lord, that is, 'bodhisattva.' It is just a word"?'‍

  • Venerable Śāriputra,
    this‍ — that is, 'bodhisattva'‍ — is designated by a name plucked out of thin air,
    (i.e. merely labeled / imputed by the mind)
    so, Venerable Śāriputra,
    one says 'this, that is, "bodhisattva," is just a word.'
    Because, Venerable Śāriputra,
    the words for all dharmas do not come from anywhere in the ten directions and do not go anywhere,
    so too the word for a bodhisattva does not come from anywhere and does not go anywhere,
    because these‍ — that is, 'form,' 'feeling,' 'perception,' 'volitional factors,' and 'consciousness'‍ — are designated by names plucked out of thin air. (i.e. merely labeled / imputed by the mind)
    That name is not form, nor is it feeling, or perception, or volitional factors, or consciousness.
    -
    (i.e. Conventionally we say things are 'caused, arising, lasting, moving, changing, functional / occasioning this or that, then ceasing' conventionally / relatively / inter-subjectively, but in Reality as it is, nothing really originates, lasts, changes, moves, functions by occasioning this or that, and then ceases in absolute terms – just conventionally / relatively / inter-subjectively.)
    -
    (i.e. Tetralemma: Things are not caused / originating / existing / moving / changing / functional / ceasing, not non-caused / non-arising / non-existing / non-moving / non-changing / non-functional / non-ceasing, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not 'this', not 'non-this', not both together, not neither – for whatever 'this' is. Meaning indescribable / inconceivable.)
    -
    (i.e. Limitlessness & centerlessness: Because all dharmas – entities (physical, conceptual, mental), characteristics / properties / qualities / marks / signs / relations / oppositions / activities, names / labels, even the two truths themselves – are empty of inherent existence (do not arise, do not really exist, do not change, do not cease, cannot be asserted, cannot be seen, cannot be apprehended, cannot be located in space-time, cannot be defined, cannot be named, cannot be related, cannot be found in absolute terms) [T2] <==> because conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1] and merely labeled / imputed by the mind [U3S] <==> then there are no real three stages of becoming or three times – origination / before / past, duration / during / present, cessation / after / future – relative to anything; nor are they completely absent / non-existent. There are no real extreme limits or middle for the processes of definitions / signs / marks / names / knowledge, nor for causality / production / acquisition / karma, space & time. How could those dharmas... have ever come into being, and at particular places, particular times, from particular causes and conditions, with particular signs / marks, with particular names / labels ... (at particular places, a particular times, from particular causes and conditions, with particular signs / marks, with particular names / labels ...)? All cause & effects have their own causes & effects; all words / concepts / definitions are relative to other words / concepts / definitions; all defining characteristics are defined by their own defining marks; all producers / acquirers are produced / acquired, and all products are producing; all position in space-time are relative to other positions; all knowledge are relative to other knowledges, all perceiver / knower are perceived / known, etc. Samsara is limitless and centerless. And that is perfect, as long as we are fully aware of it.)

And why?

  • Because a name is empty [of inherent existence] [T2] of the intrinsic nature of a name.
    That which is empty [of inherent existence] [T2] is not the name,
    so, Venerable Śāriputra, one says 'this, that is, "bodhisattva," is just a word.'

  • "Furthermore, Venerable Śāriputra, this 'perfection of giving' is just words,
    and in those words there is no perfection of giving,
    and in that perfection of giving also there are no words.

And why?

  • Because, Venerable Śāriputra,
    both those words and that perfection of giving do not [inherently] exist [T2] and cannot be found [in absolute terms].
    Therefore this 'bodhisattva' is simply just a word. (i.e. merely labeled / imputed by the mind)

  • "Similarly, this 'perfection of morality' . . . 'perfection of patience' . . . 'perfection of perseverance' . . . 'perfection of concentration' . . . and 'perfection of wisdom,' is just [F.219.b] words,
    and in those words there is no perfection of wisdom
    and in that perfection of wisdom there is also no word.

And why?

  • Because, Venerable Śāriputra, both those words and that perfection of wisdom do not [inherently] exist [T2] and cannot be found.
    Therefore, Venerable Śāriputra, this 'bodhisattva' is a name plucked out of thin air, so this 'bodhisattva' is simply just a word.

  • "Venerable Śāriputra, 'inner emptiness' up to 'emptiness that is the non-existence of an intrinsic nature [T2]' is just words.
    Other than inner emptiness there are no words, and in those words there is no inner emptiness,
    up to other than the emptiness that is the non-existence of an intrinsic nature [T2] there are no words,
    and in those words there is no emptiness that is the non-existence of an intrinsic nature [T2].

And why?

  • Because, Venerable Śāriputra,
    both those words and that inner emptiness,
    up to that emptiness that is the non-existence of an intrinsic nature [T2] do not [inherently] exist [T2] and cannot be found [in absolute terms].
    Therefore, Venerable Śāriputra,
    because of this one of many explanations,
    this 'bodhisattva' is simply just a word.

  • "Venerable Śāriputra,
    this 'applications of mindfulness' is a name plucked out of thin air.
    Other than applications of mindfulness there are no words,
    and in those words there are no applications of mindfulness.

And why?

  • Because, Venerable Śāriputra,
    both those words and those applications of mindfulness do not [inherently] exist [T2] and cannot be found.
    Similarly, these 'right efforts,' 'legs of miraculous power,' 'faculties,' 'powers,' 'limbs of awakening,' 'eightfold noble path,' 'ten powers,' 'four fearlessnesses,' 'four detailed and thorough knowledges,' and 'eighteen distinct attributes of a buddha' [F.220.a] are names plucked out of thin air.
    Other than buddha-dharmas there are no words,
    and in those words there are no buddha-dharmas.

And why?

  • Because, Venerable Śāriputra,
    both those words and those buddha-dharmas do not [inherently] exist [T2] and cannot be found.

  • "Similarly, Venerable Śāriputra, these‍ — 'meditative stabilization,' 'dhāraṇī gateways,' up to 'knowledge of all aspects'‍ — are names plucked out of thin air.
    Other than knowledge of all aspects there are no words,
    and in those words there is also no knowledge of all aspects.

And why?

  • Because, Venerable Śāriputra,
    both those words and up to that knowledge of all aspects do not [inherently] exist [T2] and cannot be found.
    -
    (i.e. Conventionally we say things are 'caused, arising, lasting, moving, changing, functional / occasioning this or that, then ceasing' conventionally / relatively / inter-subjectively, but in Reality as it is, nothing really originates, lasts, changes, moves, functions by occasioning this or that, and then ceases in absolute terms – just conventionally / relatively / inter-subjectively.)
    -
    (i.e. Tetralemma: Things are not caused / originating / existing / moving / changing / functional / ceasing, not non-caused / non-arising / non-existing / non-moving / non-changing / non-functional / non-ceasing, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not 'this', not 'non-this', not both together, not neither – for whatever 'this' is. Meaning indescribable / inconceivable.)
    -
    (i.e. Limitlessness & centerlessness: Because all dharmas – entities (physical, conceptual, mental), characteristics / properties / qualities / marks / signs / relations / oppositions / activities, names / labels, even the two truths themselves – are empty of inherent existence (do not arise, do not really exist, do not change, do not cease, cannot be asserted, cannot be seen, cannot be apprehended, cannot be located in space-time, cannot be defined, cannot be named, cannot be related, cannot be found in absolute terms) [T2] <==> because conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1] and merely labeled / imputed by the mind [U3S] <==> then there are no real three stages of becoming or three times – origination / before / past, duration / during / present, cessation / after / future – relative to anything; nor are they completely absent / non-existent. There are no real extreme limits or middle for the processes of definitions / signs / marks / names / knowledge, nor for causality / production / acquisition / karma, space & time. How could those dharmas... have ever come into being, and at particular places, particular times, from particular causes and conditions, with particular signs / marks, with particular names / labels ... (at particular places, a particular times, from particular causes and conditions, with particular signs / marks, with particular names / labels ...)? All cause & effects have their own causes & effects; all words / concepts / definitions are relative to other words / concepts / definitions; all defining characteristics are defined by their own defining marks; all producers / acquirers are produced / acquired, and all products are producing; all position in space-time are relative to other positions; all knowledge are relative to other knowledges, all perceiver / knower are perceived / known, etc. Samsara is limitless and centerless. And that is perfect, as long as we are fully aware of it.)


"Venerable Śāriputra, in regard to what you asked‍
[Question 6] 'Why, Venerable Subhūti, do you say, "For example, Lord, you say 'self' again and again, but it has absolutely not come into being"?'‍

  • Venerable Śāriputra,
    given that a self absolutely does not [inherently] exist, and is not found [in absolute terms] [T2],
    how could it have ever come into being? (and at some particular places, particular times, from particular causes and conditions, with particular characteristics / properties / qualities / signs / marks / relations / oppositions, with particular names / labels ... – these are all merely labeled / imputed by the mind (mere names / designations / adapted skillful means) <==> thus empty of inherent existence.)
    -
    (i.e. Conventionally we say things are 'caused, arising, lasting, moving, changing, functional / occasioning this or that, then ceasing' conventionally / relatively / inter-subjectively, but in Reality as it is, nothing really originates, lasts, changes, moves, functions by occasioning this or that, and then ceases in absolute terms – just conventionally / relatively / inter-subjectively.)
    -
    (i.e. Tetralemma: Things are not caused / originating / existing / moving / changing / functional / ceasing, not non-caused / non-arising / non-existing / non-moving / non-changing / non-functional / non-ceasing, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not 'this', not 'non-this', not both together, not neither – for whatever 'this' is. Meaning indescribable / inconceivable.)
    -
    (i.e. Limitlessness & centerlessness: Because all dharmas – entities (physical, conceptual, mental), characteristics / properties / qualities / marks / signs / relations / oppositions / activities, names / labels, even the two truths themselves – are empty of inherent existence (do not arise, do not really exist, do not change, do not cease, cannot be asserted, cannot be seen, cannot be apprehended, cannot be located in space-time, cannot be defined, cannot be named, cannot be related, cannot be found in absolute terms) [T2] <==> because conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1] and merely labeled / imputed by the mind [U3S] <==> then there are no real three stages of becoming or three times – origination / before / past, duration / during / present, cessation / after / future – relative to anything; nor are they completely absent / non-existent. There are no real extreme limits or middle for the processes of definitions / signs / marks / names / knowledge, nor for causality / production / acquisition / karma, space & time. How could those dharmas... have ever come into being, and at particular places, particular times, from particular causes and conditions, with particular signs / marks, with particular names / labels ... (at particular places, a particular times, from particular causes and conditions, with particular signs / marks, with particular names / labels ...)? All cause & effects have their own causes & effects; all words / concepts / definitions are relative to other words / concepts / definitions; all defining characteristics are defined by their own defining marks; all producers / acquirers are produced / acquired, and all products are producing; all position in space-time are relative to other positions; all knowledge are relative to other knowledges, all perceiver / knower are perceived / known, etc. Samsara is limitless and centerless. And that is perfect, as long as we are fully aware of it.)

  • Venerable Śāriputra,
    given that a being, a living being, a creature, one who lives, an individual, a person, one born of Manu, a child of Manu, one who does, one who feels, one who knows, and one who sees absolutely does not [inherently] exist, and is not found [in absolute terms] [T2],
    how could someone like that have ever come into being? (and at some particular places, particular times, from particular causes and conditions, with particular characteristics / properties / qualities / signs / marks / relations / oppositions, with particular names / labels ... – these are all merely labeled / imputed by the mind (mere names / designations / adapted skillful means) <==> thus empty of inherent existence.)

  • "Venerable Śāriputra,
    given that form absolutely does not [inherently] exist, and is not found [in absolute terms] [T2],
    how could it have ever come into being? (and at some particular places, particular times, from particular causes and conditions, with particular characteristics / properties / qualities / signs / marks / relations / oppositions, with particular names / labels ... – these are all merely labeled / imputed by the mind (mere names / designations / adapted skillful means) <==> thus empty of inherent existence.)

  • And given that feeling, perception, volitional factors, and consciousness absolutely do not [inherently] exist, and are not found [in absolute terms] [T2],
    how could they have ever come into being? (and at some particular places, particular times, from particular causes and conditions, with particular characteristics / properties / qualities / signs / marks / relations / oppositions, with particular names / labels ... – these are all merely labeled / imputed by the mind (mere names / designations / adapted skillful means) <==> thus empty of inherent existence.)

  • "Venerable Śāriputra,
    given that the eyes absolutely do not [inherently] exist, and are not found [in absolute terms] [T2],
    how could they have ever come into being? (and at some particular places, particular times, from particular causes and conditions, with particular characteristics / properties / qualities / signs / marks / relations / oppositions, with particular names / labels ... – these are all merely labeled / imputed by the mind (mere names / designations / adapted skillful means) <==> thus empty of inherent existence.)

  • Similarly, [F.220.b]
    given that the ears, nose, tongue, body, and thinking mind absolutely do not [inherently] exist, and are not found [in absolute terms] [T2],
    how could they have ever come into being? (and at some particular places, particular times, from particular causes and conditions, with particular characteristics / properties / qualities / signs / marks / relations / oppositions, with particular names / labels ... – these are all merely labeled / imputed by the mind (mere names / designations / adapted skillful means) <==> thus empty of inherent existence.)

  • "Venerable Śāriputra,
    given that a form absolutely does not [inherently] exist, and is not found [in absolute terms] [T2],
    how could it have ever come into being? (and at some particular places, particular times, from particular causes and conditions, with particular characteristics / properties / qualities / signs / marks / relations / oppositions, with particular names / labels ... – these are all merely labeled / imputed by the mind (mere names / designations / adapted skillful means) <==> thus empty of inherent existence.)

  • Similarly,
    given that a sound, a smell, a taste, a feeling, and a dharma do not [inherently] exist, and are not found [in absolute terms] [T2],
    how could they have ever come into being? (and at some particular places, particular times, from particular causes and conditions, with particular characteristics / properties / qualities / signs / marks / relations / oppositions, with particular names / labels ... – these are all merely labeled / imputed by the mind (mere names / designations / adapted skillful means) <==> thus empty of inherent existence.)

  • "Venerable Śāriputra,
    given that eye consciousness absolutely does not [inherently] exist, and is not found [in absolute terms] [T2],
    how could it have ever come into being? (and at some particular places, particular times, from particular causes and conditions, with particular characteristics / properties / qualities / signs / marks / relations / oppositions, with particular names / labels ... – these are all merely labeled / imputed by the mind (mere names / designations / adapted skillful means) <==> thus empty of inherent existence.)

  • And given that ear, nose, tongue, body, and thinking-mind consciousness do not [inherently] exist, and are not found [in absolute terms] [T2],
    how could they have ever come into being? (and at some particular places, particular times, from particular causes and conditions, with particular characteristics / properties / qualities / signs / marks / relations / oppositions, with particular names / labels ... – these are all merely labeled / imputed by the mind (mere names / designations / adapted skillful means) <==> thus empty of inherent existence.)

  • "Venerable Śāriputra,
    given that eye contact absolutely does not [inherently] exist, and is not found [in absolute terms] [T2],
    how could it have ever come into being? (and at some particular places, particular times, from particular causes and conditions, with particular characteristics / properties / qualities / signs / marks / relations / oppositions, with particular names / labels ... – these are all merely labeled / imputed by the mind (mere names / designations / adapted skillful means) <==> thus empty of inherent existence.)

  • And given that ear, nose, tongue, body, and thinking-mind contact do not [inherently] exist, and are not found [in absolute terms] [T2],
    how could they have ever come into being? (and at some particular places, particular times, from particular causes and conditions, with particular characteristics / properties / qualities / signs / marks / relations / oppositions, with particular names / labels ... – these are all merely labeled / imputed by the mind (mere names / designations / adapted skillful means) <==> thus empty of inherent existence.)

  • "Venerable Śāriputra,
    given that feeling from the condition of eye contact absolutely does not [inherently] exist, and is not found [in absolute terms] [T2],
    how could it have ever come into being? (and at some particular places, particular times, from particular causes and conditions, with particular characteristics / properties / qualities / signs / marks / relations / oppositions, with particular names / labels ... – these are all merely labeled / imputed by the mind (mere names / designations / adapted skillful means) <==> thus empty of inherent existence.)

  • And given that feelings from the condition of ear, nose, tongue, body, and thinking-mind contact do not [inherently] exist, and are not found [in absolute terms] [T2],
    how could they have ever come into being? (and at some particular places, particular times, from particular causes and conditions, with particular characteristics / properties / qualities / signs / marks / relations / oppositions, with particular names / labels ... – these are all merely labeled / imputed by the mind (mere names / designations / adapted skillful means) <==> thus empty of inherent existence.)

  • "Venerable Śāriputra,
    given that the perfection of giving absolutely does not [inherently] exist, and is not found [in absolute terms] [T2],
    how could it have ever come into being? (and at some particular places, particular times, from particular causes and conditions, with particular characteristics / properties / qualities / signs / marks / relations / oppositions, with particular names / labels ... – these are all merely labeled / imputed by the mind (mere names / designations / adapted skillful means) <==> thus empty of inherent existence.)

  • And given that the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom do not [inherently] exist, and are not found [in absolute terms] [T2],
    how could they have ever come into being? (and at some particular places, particular times, from particular causes and conditions, with particular characteristics / properties / qualities / signs / marks / relations / oppositions, with particular names / labels ... – these are all merely labeled / imputed by the mind (mere names / designations / adapted skillful means) <==> thus empty of inherent existence.)

  • "Venerable Śāriputra,
    given that inner emptiness absolutely does not [inherently] exist, and is not found [in absolute terms] [T2],
    how could it have ever come into being? (and at some particular places, particular times, from particular causes and conditions, with particular characteristics / properties / qualities / signs / marks / relations / oppositions, with particular names / labels ... – these are all merely labeled / imputed by the mind (mere names / designations / adapted skillful means) <==> thus empty of inherent existence.)

  • And given that up to the emptiness that is the non-existence of an intrinsic nature [T2] do not [inherently] exist [T2] [F.221.a] and are not found,
    how could they have ever come into being? (and at some particular places, particular times, from particular causes and conditions, with particular characteristics / properties / qualities / signs / marks / relations / oppositions, with particular names / labels ... – these are all merely labeled / imputed by the mind (mere names / designations / adapted skillful means) <==> thus empty of inherent existence.)

  • "Venerable Śāriputra,
    given that the applications of mindfulness absolutely do not [inherently] exist, and are not found [in absolute terms] [T2],
    how could they have ever come into being? (and at some particular places, particular times, from particular causes and conditions, with particular characteristics / properties / qualities / signs / marks / relations / oppositions, with particular names / labels ... – these are all merely labeled / imputed by the mind (mere names / designations / adapted skillful means) <==> thus empty of inherent existence.)

  • And given that the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, eightfold noble path, ten powers, fearlessnesses, detailed and thorough knowledges, and eighteen distinct attributes of a buddha do not [inherently] exist, and are not found [in absolute terms] [T2],
    how could they have ever come into being? (and at some particular places, particular times, from particular causes and conditions, with particular characteristics / properties / qualities / signs / marks / relations / oppositions, with particular names / labels ... – these are all merely labeled / imputed by the mind (mere names / designations / adapted skillful means) <==> thus empty of inherent existence.)

  • "Venerable Śāriputra,
    given that the meditative stabilizations and dhāraṇī gateways absolutely do not [inherently] exist, and are not found [in absolute terms] [T2],
    how could they have ever come into being? (and at some particular places, particular times, from particular causes and conditions, with particular characteristics / properties / qualities / signs / marks / relations / oppositions, with particular names / labels ... – these are all merely labeled / imputed by the mind (mere names / designations / adapted skillful means) <==> thus empty of inherent existence.)

  • And given that a śrāvaka absolutely does not [inherently] exist, and is not found [in absolute terms] [T2],
    how could someone like that have ever come into being? (and at some particular places, particular times, from particular causes and conditions, with particular characteristics / properties / qualities / signs / marks / relations / oppositions, with particular names / labels ... – these are all merely labeled / imputed by the mind (mere names / designations / adapted skillful means) <==> thus empty of inherent existence.)

  • And given that a pratyekabuddha absolutely does not [inherently] exist, and is not found [in absolute terms] [T2],
    how could someone like that have ever come into being? (and at some particular places, particular times, from particular causes and conditions, with particular characteristics / properties / qualities / signs / marks / relations / oppositions, with particular names / labels ... – these are all merely labeled / imputed by the mind (mere names / designations / adapted skillful means) <==> thus empty of inherent existence.)

  • And given that a bodhisattva absolutely does not [inherently] exist, and is not found [in absolute terms] [T2],
    how could someone like that have ever come into being? (and at some particular places, particular times, from particular causes and conditions, with particular characteristics / properties / qualities / signs / marks / relations / oppositions, with particular names / labels ... – these are all merely labeled / imputed by the mind (mere names / designations / adapted skillful means) <==> thus empty of inherent existence.)

  • And given that a tathāgata, worthy one, perfectly complete buddha absolutely does not [inherently] exist, and is not found [in absolute terms] [T2],
    how could someone like that have ever come into being? (and at some particular places, particular times, from particular causes and conditions, with particular characteristics / properties / qualities / signs / marks / relations / oppositions, with particular names / labels ... – these are all merely labeled / imputed by the mind (mere names / designations / adapted skillful means) <==> thus empty of inherent existence.)

  • "Venerable Śāriputra, because of this one of many explanations,
    ———————————————————————————————
    even though one says 'self' again and again [T1],
    a self has absolutely not come into being [T2] [U2T].
    ———————————————————————————————
    -
    (i.e. Conventionally we say things are 'caused, arising, lasting, moving, changing, functional / occasioning this or that, then ceasing' conventionally / relatively / inter-subjectively, but in Reality as it is, nothing really originates, lasts, changes, moves, functions by occasioning this or that, and then ceases in absolute terms – just conventionally / relatively / inter-subjectively.)
    -
    (i.e. Tetralemma: Things are not caused / originating / existing / moving / changing / functional / ceasing, not non-caused / non-arising / non-existing / non-moving / non-changing / non-functional / non-ceasing, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not 'this', not 'non-this', not both together, not neither – for whatever 'this' is. Meaning indescribable / inconceivable.)
    -
    (i.e. Limitlessness & centerlessness: Because all dharmas – entities (physical, conceptual, mental), characteristics / properties / qualities / marks / signs / relations / oppositions / activities, names / labels, even the two truths themselves – are empty of inherent existence (do not arise, do not really exist, do not change, do not cease, cannot be asserted, cannot be seen, cannot be apprehended, cannot be located in space-time, cannot be defined, cannot be named, cannot be related, cannot be found in absolute terms) [T2] <==> because conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1] and merely labeled / imputed by the mind [U3S] <==> then there are no real three stages of becoming or three times – origination / before / past, duration / during / present, cessation / after / future – relative to anything; nor are they completely absent / non-existent. There are no real extreme limits or middle for the processes of definitions / signs / marks / names / knowledge, nor for causality / production / acquisition / karma, space & time. How could those dharmas... have ever come into being, and at particular places, particular times, from particular causes and conditions, with particular signs / marks, with particular names / labels ... (at particular places, a particular times, from particular causes and conditions, with particular signs / marks, with particular names / labels ...)? All cause & effects have their own causes & effects; all words / concepts / definitions are relative to other words / concepts / definitions; all defining characteristics are defined by their own defining marks; all producers / acquirers are produced / acquired, and all products are producing; all position in space-time are relative to other positions; all knowledge are relative to other knowledges, all perceiver / knower are perceived / known, etc. Samsara is limitless and centerless. And that is perfect, as long as we are fully aware of it.)


"Venerable Śāriputra, in regard to what you asked‍
[Question 7] 'Why do you say, "Given that all dharmas thus are the non-existence of an intrinsic nature [T2] [, what is that form that has come into being"?' 348

  • Venerable Śāriputra, exactly so!

And why?

  • Because, Venerable Śāriputra,
    —————————————————————————————————
    an intrinsic nature arisen from union
    [a coming together of parts, or causes & conditions …]
    does not [inherently] exist [T2]." 349
    —————————————————————————————————
    -
    (i.e. Empty because dependently originated – the king of reasoning –: All dharmas – entities (physical, conceptual, mental), characteristics / properties / qualities / marks / signs / relations / oppositions / activities, names / labels, even the two truths themselves – are empty of inherent existence [T2] <==> exactly because they are conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind [U3S]. And vice versa: one aspect / truth implies / proves / enables the other (<==>) [U2T]. Something could be dependent on the coming together of its parts (when applicable), of its causes & conditions (when applicable), co-dependent with its conceptual opposites (always), and especially co-dependent with the mind merely labeling / imputing them in dependence of its experiences / conditioning / karma. Note: Here 'union' means 'the coming together of parts or causes & conditions'.)


Śāriputra then asked,
"Venerable Subhūti, what does not have an intrinsic nature arisen from a union [a coming together of parts, or causes & conditions …]?"

  • "Venerable Śāriputra," replied Subhūti,
    "form has no intrinsic nature [no essence] [T2] arisen from a union [a coming together of parts, or causes & conditions …];
    feeling, perception, volitional factors, and consciousness have no intrinsic nature [no essence] [T2] arisen from a union [a coming together of parts, or causes & conditions …].
    Venerable Śāriputra,
    the eyes have no intrinsic nature [no essence] [T2] arisen from a union [a coming together of parts, or causes & conditions …];
    similarly, the ears, nose, tongue, body, and thinking mind have no intrinsic nature [no essence] [T2] arisen from a union [a coming together of parts, or causes & conditions …].
    Similarly, Venerable Śāriputra,
    a form, a sound, a smell, a taste, a feeling, and a dharma;
    eye consciousness, and ear, nose, tongue, body, and thinking-mind consciousness;
    eye contact, and ear, nose, tongue, body, and thinking-mind contact;
    feeling from the condition of eye contact;
    and feeling from the condition of ear, nose, tongue, body, and thinking-mind contact have no intrinsic nature [no essence] [T2] arisen from a union [a coming together of parts, or causes & conditions …].
    Venerable Śāriputra,
    the perfection of giving has no intrinsic nature [no essence] [T2] arisen from a union [a coming together of parts, or causes & conditions …].
    The perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom have no intrinsic nature [no essence] [T2] arisen from a union [a coming together of parts, or causes & conditions …].

  • "Venerable Śāriputra, because of this one of many explanations,
    —————————————————————————————————————————————
    all dharmas [T1] are the non-existence of an intrinsic nature [T2] [T2] [U2T].
    —————————————————————————————————————————————
    -
    (i.e. Empty because dependently originated – the king of reasoning –: All dharmas – entities (physical, conceptual, mental), characteristics / properties / qualities / marks / signs / relations / oppositions / activities, names / labels, even the two truths themselves – are empty of inherent existence [T2] <==> exactly because they are conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind [U3S]. And vice versa: one aspect / truth implies / proves / enables the other (<==>) [U2T]. Something could be dependent on the coming together of its parts (when applicable), of its causes & conditions (when applicable), co-dependent with its conceptual opposites (always), and especially co-dependent with the mind merely labeling / imputing them in dependence of its experiences / conditioning / karma. Note: Here 'union' means 'the coming together of parts or causes & conditions'.)

  • "Furthermore, Venerable Śāriputra,
    ——————————————————————————————————————————————
    all dharmas are impermanent, but not because anything [really] disappears." 350
    ——————————————————————————————————————————————
    -
    (i.e. Conventionally we say things are 'caused, arising, lasting, moving, changing, functional / occasioning this or that, then ceasing' conventionally / relatively / inter-subjectively, but in Reality as it is, nothing really originates, lasts, changes, moves, functions by occasioning this or that, and then ceases in absolute terms – just conventionally / relatively / inter-subjectively.)
    -
    (i.e. Tetralemma: Things are not caused / originating / existing / moving / changing / functional / ceasing, not non-caused / non-arising / non-existing / non-moving / non-changing / non-functional / non-ceasing, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not 'this', not 'non-this', not both together, not neither – for whatever 'this' is. Meaning indescribable / inconceivable.)
    -
    (i.e. Limitlessness & centerlessness: Because all dharmas – entities (physical, conceptual, mental), characteristics / properties / qualities / marks / signs / relations / oppositions / activities, names / labels, even the two truths themselves – are empty of inherent existence (do not arise, do not really exist, do not change, do not cease, cannot be asserted, cannot be seen, cannot be apprehended, cannot be located in space-time, cannot be defined, cannot be named, cannot be related, cannot be found in absolute terms) [T2] <==> because conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1] and merely labeled / imputed by the mind [U3S] <==> then there are no real three stages of becoming or three times – origination / before / past, duration / during / present, cessation / after / future – relative to anything; nor are they completely absent / non-existent. There are no real extreme limits or middle for the processes of definitions / signs / marks / names / knowledge, nor for causality / production / acquisition / karma, space & time. How could those dharmas... have ever come into being, and at particular places, particular times, from particular causes and conditions, with particular signs / marks, with particular names / labels ... (at particular places, a particular times, from particular causes and conditions, with particular signs / marks, with particular names / labels ...)? All cause & effects have their own causes & effects; all words / concepts / definitions are relative to other words / concepts / definitions; all defining characteristics are defined by their own defining marks; all producers / acquirers are produced / acquired, and all products are producing; all position in space-time are relative to other positions; all knowledge are relative to other knowledges, all perceiver / knower are perceived / known, etc. Samsara is limitless and centerless. And that is perfect, as long as we are fully aware of it.)


"What are those dharmas that are impermanent even though nothing disappears?" asked Śāriputra.

  • Subhūti replied, "Venerable Śāriputra,
    ————————————————————————————————————————
    form is impermanent, but not because anything [really] disappears.
    ————————————————————————————————————————
    Venerable Śāriputra,
    feeling, perception, volitional factors, and consciousness are impermanent, but not because anything disappears.
    -
    (i.e. Conventionally we say things are 'caused, arising, lasting, moving, changing, functional / occasioning this or that, then ceasing' conventionally / relatively / inter-subjectively, but in Reality as it is, nothing really originates, lasts, changes, moves, functions by occasioning this or that, and then ceases in absolute terms – just conventionally / relatively / inter-subjectively.)
    -
    (i.e. Tetralemma: Things are not caused / originating / existing / moving / changing / functional / ceasing, not non-caused / non-arising / non-existing / non-moving / non-changing / non-functional / non-ceasing, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not 'this', not 'non-this', not both together, not neither – for whatever 'this' is. Meaning indescribable / inconceivable.)
    -
    (i.e. Limitlessness & centerlessness: Because all dharmas – entities (physical, conceptual, mental), characteristics / properties / qualities / marks / signs / relations / oppositions / activities, names / labels, even the two truths themselves – are empty of inherent existence (do not arise, do not really exist, do not change, do not cease, cannot be asserted, cannot be seen, cannot be apprehended, cannot be located in space-time, cannot be defined, cannot be named, cannot be related, cannot be found in absolute terms) [T2] <==> because conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1] and merely labeled / imputed by the mind [U3S] <==> then there are no real three stages of becoming or three times – origination / before / past, duration / during / present, cessation / after / future – relative to anything; nor are they completely absent / non-existent. There are no real extreme limits or middle for the processes of definitions / signs / marks / names / knowledge, nor for causality / production / acquisition / karma, space & time. How could those dharmas... have ever come into being, and at particular places, particular times, from particular causes and conditions, with particular signs / marks, with particular names / labels ... (at particular places, a particular times, from particular causes and conditions, with particular signs / marks, with particular names / labels ...)? All cause & effects have their own causes & effects; all words / concepts / definitions are relative to other words / concepts / definitions; all defining characteristics are defined by their own defining marks; all producers / acquirers are produced / acquired, and all products are producing; all position in space-time are relative to other positions; all knowledge are relative to other knowledges, all perceiver / knower are perceived / known, etc. Samsara is limitless and centerless. And that is perfect, as long as we are fully aware of it.)

And why?

  • Venerable Śāriputra,
    it is because that which is impermanent has come to an end [T1 - conventionally],
    is a non [really] existent thing [T2 – but not in absolute terms because it is empty of inherent existence] [U2T]. 351
    Similarly,
    all dharmas are suffering, selfless, calm, empty, signless, and wishless  [T1 - conventionally],
    but not because anything disappears [T2 – but not in absolute terms because it is empty of inherent existence] [U2T].

And why?

  • Venerable Śāriputra,
    it is because that which is wishless has come to an end [T1],
    is a non [really] existent thing [T2] [U2T].
    Similarly,
    all dharmas are wholesome, not a basic immorality, without outflows,
    without afflictions, extraordinary, purified, and uncompounded [T1],
    but not because anything disappears [T2] [U2T].

And why?

  • Venerable Śāriputra,
    it is because that which is uncompounded has come to an end [T1 - conventionally],
    is a non [really] existent thing [T2 – but not in absolute terms because it is empty of inherent existence] [U2T].

  • "Venerable Śāriputra, because of this one of many explanations,
    all dharmas have no intrinsic nature [no essence] [T2],
    but not because anything disappears [T1] [U2T].
    (i.e. Emptiness of inherent existence doesn't mean complete non-existence, or coming into non-existence.)

  • "Furthermore, Venerable Śāriputra,
    —————————————————————————————
    all dharmas are neither unmoved nor destroyed."
    —————————————————————————————
    -
    (i.e. Conventionally we say things are 'caused, arising, lasting, moving, changing, functional / occasioning this or that, then ceasing' conventionally / relatively / inter-subjectively, but in Reality as it is, nothing really originates, lasts, changes, moves, functions by occasioning this or that, and then ceases in absolute terms – just conventionally / relatively / inter-subjectively.)
    -
    (i.e. Tetralemma: Things are not caused / originating / existing / moving / changing / functional / ceasing, not non-caused / non-arising / non-existing / non-moving / non-changing / non-functional / non-ceasing, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not 'this', not 'non-this', not both together, not neither – for whatever 'this' is. Meaning indescribable / inconceivable.)
    -
    (i.e. Limitlessness & centerlessness: Because all dharmas – entities (physical, conceptual, mental), characteristics / properties / qualities / marks / signs / relations / oppositions / activities, names / labels, even the two truths themselves – are empty of inherent existence (do not arise, do not really exist, do not change, do not cease, cannot be asserted, cannot be seen, cannot be apprehended, cannot be located in space-time, cannot be defined, cannot be named, cannot be related, cannot be found in absolute terms) [T2] <==> because conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1] and merely labeled / imputed by the mind [U3S] <==> then there are no real three stages of becoming or three times – origination / before / past, duration / during / present, cessation / after / future – relative to anything; nor are they completely absent / non-existent. There are no real extreme limits or middle for the processes of definitions / signs / marks / names / knowledge, nor for causality / production / acquisition / karma, space & time. How could those dharmas... have ever come into being, and at particular places, particular times, from particular causes and conditions, with particular signs / marks, with particular names / labels ... (at particular places, a particular times, from particular causes and conditions, with particular signs / marks, with particular names / labels ...)? All cause & effects have their own causes & effects; all words / concepts / definitions are relative to other words / concepts / definitions; all defining characteristics are defined by their own defining marks; all producers / acquirers are produced / acquired, and all products are producing; all position in space-time are relative to other positions; all knowledge are relative to other knowledges, all perceiver / knower are perceived / known, etc. Samsara is limitless and centerless. And that is perfect, as long as we are fully aware of it.)


"Why are dharmas neither unmoved nor destroyed?" asked Śāriputra.

  • Subhūti replied, "Venerable Śāriputra,
    ————————————————————————
    form is neither unmoved nor destroyed.
    ————————————————————————
    -
    (i.e. Conventionally we say things are 'caused, arising, lasting, moving, changing, functional / occasioning this or that, then ceasing' conventionally / relatively / inter-subjectively, but in Reality as it is, nothing really originates, lasts, changes, moves, functions by occasioning this or that, and then ceases in absolute terms – just conventionally / relatively / inter-subjectively.)
    -
    (i.e. Tetralemma: Things are not caused / originating / existing / moving / changing / functional / ceasing, not non-caused / non-arising / non-existing / non-moving / non-changing / non-functional / non-ceasing, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not 'this', not 'non-this', not both together, not neither – for whatever 'this' is. Meaning indescribable / inconceivable.)
    -
    (i.e. Limitlessness & centerlessness: Because all dharmas – entities (physical, conceptual, mental), characteristics / properties / qualities / marks / signs / relations / oppositions / activities, names / labels, even the two truths themselves – are empty of inherent existence (do not arise, do not really exist, do not change, do not cease, cannot be asserted, cannot be seen, cannot be apprehended, cannot be located in space-time, cannot be defined, cannot be named, cannot be related, cannot be found in absolute terms) [T2] <==> because conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1] and merely labeled / imputed by the mind [U3S] <==> then there are no real three stages of becoming or three times – origination / before / past, duration / during / present, cessation / after / future – relative to anything; nor are they completely absent / non-existent. There are no real extreme limits or middle for the processes of definitions / signs / marks / names / knowledge, nor for causality / production / acquisition / karma, space & time. How could those dharmas... have ever come into being, and at particular places, particular times, from particular causes and conditions, with particular signs / marks, with particular names / labels ... (at particular places, a particular times, from particular causes and conditions, with particular signs / marks, with particular names / labels ...)? All cause & effects have their own causes & effects; all words / concepts / definitions are relative to other words / concepts / definitions; all defining characteristics are defined by their own defining marks; all producers / acquirers are produced / acquired, and all products are producing; all position in space-time are relative to other positions; all knowledge are relative to other knowledges, all perceiver / knower are perceived / known, etc. Samsara is limitless and centerless. And that is perfect, as long as we are fully aware of it.)

And why?

  • Because that is its basic nature.

  • Venerable Śāriputra,
    feeling, perception, volitional factors, and consciousness are neither unmoved nor destroyed.

And why?

  • Because that is their basic nature.

  • Similarly,
    wholesome and unwholesome, basic immorality and not basic immorality, with outflows and without outflows, with afflictions and without afflictions, ordinary and extraordinary, compounded and uncompounded, defiled and purified, and saṃsāra and nirvāṇa are neither unmoved nor destroyed.

And why?

  • Because that is their basic nature.

  • "Venerable Śāriputra, because of this one of many explanations,
    all dharmas [T1] are the non-existence of an intrinsic nature [T2] [U2T],
    even though nothing disappears [T1] [U2T].


"Venerable Śāriputra, in regard to what you asked‍
'Why do you say, "What is that form that has come into being?
What is that feeling, perception, volitional factors, and consciousness that has come into being?" '‍

  • Venerable Śāriputra,
    it is because
    form (subject / cause) has not occasioned (relation / action / causing) anything (object / effects) [U3S / U2T-3S],
    because feeling, perception, volitional factors, and consciousness have not occasioned anything.
    -
    (i.e. Conventionally we say things are 'caused, arising, lasting, moving, changing, functional / occasioning this or that, then ceasing' conventionally / relatively / inter-subjectively, but in Reality as it is, nothing really originates, lasts, changes, moves, functions by occasioning this or that, and then ceases in absolute terms – just conventionally / relatively / inter-subjectively.)
    -
    (i.e. Tetralemma: Things are not caused / originating / existing / moving / changing / functional / ceasing, not non-caused / non-arising / non-existing / non-moving / non-changing / non-functional / non-ceasing, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not 'this', not 'non-this', not both together, not neither – for whatever 'this' is. Meaning indescribable / inconceivable.)
    -
    (i.e. Limitlessness & centerlessness: Because all dharmas – entities (physical, conceptual, mental), characteristics / properties / qualities / marks / signs / relations / oppositions / activities, names / labels, even the two truths themselves – are empty of inherent existence (do not arise, do not really exist, do not change, do not cease, cannot be asserted, cannot be seen, cannot be apprehended, cannot be located in space-time, cannot be defined, cannot be named, cannot be related, cannot be found in absolute terms) [T2] <==> because conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1] and merely labeled / imputed by the mind [U3S] <==> then there are no real three stages of becoming or three times – origination / before / past, duration / during / present, cessation / after / future – relative to anything; nor are they completely absent / non-existent. There are no real extreme limits or middle for the processes of definitions / signs / marks / names / knowledge, nor for causality / production / acquisition / karma, space & time. How could those dharmas... have ever come into being, and at particular places, particular times, from particular causes and conditions, with particular signs / marks, with particular names / labels ... (at particular places, a particular times, from particular causes and conditions, with particular signs / marks, with particular names / labels ...)? All cause & effects have their own causes & effects; all words / concepts / definitions are relative to other words / concepts / definitions; all defining characteristics are defined by their own defining marks; all producers / acquirers are produced / acquired, and all products are producing; all position in space-time are relative to other positions; all knowledge are relative to other knowledges, all perceiver / knower are perceived / known, etc. Samsara is limitless and centerless. And that is perfect, as long as we are fully aware of it.)

And why?

  • Venerable Śāriputra,
    it is because there is nothing (subject / cause) that occasions (relation / action / causing) them (object / effects) [U3S / U2T-3S].

  • Venerable Śāriputra, the eyes do not occasion anything.

And why?

  • Venerable Śāriputra,
    it is because there is nothing (subject / cause) that occasions (relation / action / causing) them (object / effects) [U3S / U2T-3S].

  • Venerable Śāriputra, similarly, the ears, nose, tongue, body, and thinking mind have not occasioned anything.

And why?

  • Venerable Śāriputra,
    it is because there is nothing (subject / cause) that occasions (relation / action / causing) them (object / effects) [U3S / U2T-3S].

  • Furthermore, Venerable Śāriputra, a form, a sound, a smell, a taste, a feeling, and a dharma have not occasioned anything.

And why?

  • Venerable Śāriputra,
    it is because someone (subject / cause / beings) to enact (relation / action / causing) them (objects / effects) does not [inherently] exist [U3S / U2T-3S].
    Up to, all dharmas have not occasioned anything.

  • And why?

  • Venerable Śāriputra,
    it is because nothing (subject / cause / things) that occasions (relation / action / causing)  them (objects / effects) is apprehended [U3S / U2T-3S].

  • "Venerable Śāriputra, because of this one of many explanations,
    'form, feeling, perception, volitional factors, and consciousness [T1]
    have not come into being [T2] [U2T].' 353
    -
    (i.e. Conventionally we say things are 'caused, arising, lasting, moving, changing, functional / occasioning this or that, then ceasing' conventionally / relatively / inter-subjectively, but in Reality as it is, nothing really originates, lasts, changes, moves, functions by occasioning this or that, and then ceases in absolute terms – just conventionally / relatively / inter-subjectively.)
    -
    (i.e. Tetralemma: Things are not caused / originating / existing / moving / changing / functional / ceasing, not non-caused / non-arising / non-existing / non-moving / non-changing / non-functional / non-ceasing, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not 'this', not 'non-this', not both together, not neither – for whatever 'this' is. Meaning indescribable / inconceivable.)
    -
    (i.e. Limitlessness & centerlessness: Because all dharmas – entities (physical, conceptual, mental), characteristics / properties / qualities / marks / signs / relations / oppositions / activities, names / labels, even the two truths themselves – are empty of inherent existence (do not arise, do not really exist, do not change, do not cease, cannot be asserted, cannot be seen, cannot be apprehended, cannot be located in space-time, cannot be defined, cannot be named, cannot be related, cannot be found in absolute terms) [T2] <==> because conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1] and merely labeled / imputed by the mind [U3S] <==> then there are no real three stages of becoming or three times – origination / before / past, duration / during / present, cessation / after / future – relative to anything; nor are they completely absent / non-existent. There are no real extreme limits or middle for the processes of definitions / signs / marks / names / knowledge, nor for causality / production / acquisition / karma, space & time. How could those dharmas... have ever come into being, and at particular places, particular times, from particular causes and conditions, with particular signs / marks, with particular names / labels ... (at particular places, a particular times, from particular causes and conditions, with particular signs / marks, with particular names / labels ...)? All cause & effects have their own causes & effects; all words / concepts / definitions are relative to other words / concepts / definitions; all defining characteristics are defined by their own defining marks; all producers / acquirers are produced / acquired, and all products are producing; all position in space-time are relative to other positions; all knowledge are relative to other knowledges, all perceiver / knower are perceived / known, etc. Samsara is limitless and centerless. And that is perfect, as long as we are fully aware of it.)


"Venerable Śāriputra, in regard to what you asked‍
[Question 8] 'Why do you say, "What has not come into being is not form, and what has not come into being is not feeling, perception, volitional factors, and consciousness?" '‍

  • Venerable [F.223.a] Śāriputra, exactly so, exactly so!
    Because, Venerable Śāriputra,
    form is empty of a basic nature [T2],
    and what is empty of a basic nature [T2] does not arise and does not pass away,
    and in what does not arise and does not pass away there is no transformation.

  • Similarly, feeling, perception, volitional factors, and consciousness are empty of a basic nature [T2],
    and what is empty of a basic nature [T2] does not arise and does not pass away,
    and in what does not arise and does not pass away there is no transformation,
    up to all dharmas are empty of a basic nature [T2],
    and what are empty of a basic nature [T2] do not arise and do not pass away,
    and in what do not arise and do not pass away there is no transformation.

  • "Venerable Śāriputra,
    because of this one of many explanations,
    what has not come into being is not form,
    and what has not come into being is not feeling, perception, volitional factors, or consciousness.
    -
    (i.e. Conventionally we say things are 'caused, arising, lasting, moving, changing, functional / occasioning this or that, then ceasing' conventionally / relatively / inter-subjectively, but in Reality as it is, nothing really originates, lasts, changes, moves, functions by occasioning this or that, and then ceases in absolute terms – just conventionally / relatively / inter-subjectively.)
    -
    (i.e. Tetralemma: Things are not caused / originating / existing / moving / changing / functional / ceasing, not non-caused / non-arising / non-existing / non-moving / non-changing / non-functional / non-ceasing, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not 'this', not 'non-this', not both together, not neither – for whatever 'this' is. Meaning indescribable / inconceivable.)
    -
    (i.e. Limitlessness & centerlessness: Because all dharmas – entities (physical, conceptual, mental), characteristics / properties / qualities / marks / signs / relations / oppositions / activities, names / labels, even the two truths themselves – are empty of inherent existence (do not arise, do not really exist, do not change, do not cease, cannot be asserted, cannot be seen, cannot be apprehended, cannot be located in space-time, cannot be defined, cannot be named, cannot be related, cannot be found in absolute terms) [T2] <==> because conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1] and merely labeled / imputed by the mind [U3S] <==> then there are no real three stages of becoming or three times – origination / before / past, duration / during / present, cessation / after / future – relative to anything; nor are they completely absent / non-existent. There are no real extreme limits or middle for the processes of definitions / signs / marks / names / knowledge, nor for causality / production / acquisition / karma, space & time. How could those dharmas... have ever come into being, and at particular places, particular times, from particular causes and conditions, with particular signs / marks, with particular names / labels ... (at particular places, a particular times, from particular causes and conditions, with particular signs / marks, with particular names / labels ...)? All cause & effects have their own causes & effects; all words / concepts / definitions are relative to other words / concepts / definitions; all defining characteristics are defined by their own defining marks; all producers / acquirers are produced / acquired, and all products are producing; all position in space-time are relative to other positions; all knowledge are relative to other knowledges, all perceiver / knower are perceived / known, etc. Samsara is limitless and centerless. And that is perfect, as long as we are fully aware of it.)


"Venerable Śāriputra, in regard to what you asked‍
[Question 9] 'Why do you say, "Does what has not come into being give advice and instruction in a perfection of wisdom that has not come into being?" '‍

  • Venerable Śāriputra,
    because what has not come into being is the perfection of wisdom,
    and the perfection of wisdom is what has not come into being,
    therefore, what has not come into being and the perfection of wisdom are not two [and not one], nor are they divided [or united] [U2T / U3S / Uopp / U2T-2T].
    Venerable Śāriputra,
    because of this one of many explanations, I said,
    'Does what has not come into being give advice and instruction
    in a perfection of wisdom that has not come into being?'
    -
    (i.e. Conventionally we say things are 'caused, arising, lasting, moving, changing, functional / occasioning this or that, then ceasing' conventionally / relatively / inter-subjectively, but in Reality as it is, nothing really originates, lasts, changes, moves, functions by occasioning this or that, and then ceases in absolute terms – just conventionally / relatively / inter-subjectively.)
    -
    (i.e. Tetralemma: Things are not caused / originating / existing / moving / changing / functional / ceasing, not non-caused / non-arising / non-existing / non-moving / non-changing / non-functional / non-ceasing, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not 'this', not 'non-this', not both together, not neither – for whatever 'this' is. Meaning indescribable / inconceivable.)
    -
    (i.e. Limitlessness & centerlessness: Because all dharmas – entities (physical, conceptual, mental), characteristics / properties / qualities / marks / signs / relations / oppositions / activities, names / labels, even the two truths themselves – are empty of inherent existence (do not arise, do not really exist, do not change, do not cease, cannot be asserted, cannot be seen, cannot be apprehended, cannot be located in space-time, cannot be defined, cannot be named, cannot be related, cannot be found in absolute terms) [T2] <==> because conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1] and merely labeled / imputed by the mind [U3S] <==> then there are no real three stages of becoming or three times – origination / before / past, duration / during / present, cessation / after / future – relative to anything; nor are they completely absent / non-existent. There are no real extreme limits or middle for the processes of definitions / signs / marks / names / knowledge, nor for causality / production / acquisition / karma, space & time. How could those dharmas... have ever come into being, and at particular places, particular times, from particular causes and conditions, with particular signs / marks, with particular names / labels ... (at particular places, a particular times, from particular causes and conditions, with particular signs / marks, with particular names / labels ...)? All cause & effects have their own causes & effects; all words / concepts / definitions are relative to other words / concepts / definitions; all defining characteristics are defined by their own defining marks; all producers / acquirers are produced / acquired, and all products are producing; all position in space-time are relative to other positions; all knowledge are relative to other knowledges, all perceiver / knower are perceived / known, etc. Samsara is limitless and centerless. And that is perfect, as long as we are fully aware of it.)


"Venerable Śāriputra, in regard to what you asked‍
[Question 10] 'Why do you say, "They cannot apprehend a bodhisattva great being who would practice for awakening other than one who has not come into being"?'‍

  • Venerable Śāriputra,

[Inseparability / non-duality / harmony of apparent opposites; ex. Union of the Two Truths —
Appearances are not one thing, and emptiness another.
They are not two, not none, not both together, not neither.
The same for any pair of apparent opposites.]
-
because bodhisattva great beings practicing the perfection of wisdom do not see
-
'what has not come into being [T2] as one thing and 354
a bodhisattva [T1] as another (i.e. One vs. another: different / separate / multiple / dual -- in absolute terms),'
-
what has not come into being [T2] and the bodhisattva [T1] are not two [and not one], nor are they divided [or united] [U2T / U3S / Uopp / U2T-2T].

They do not see form [T1] other than what has not come into being [T2],
and they do not see feeling, perception, volitional factors, and consciousness [T1] other than what has not come into being [T2];
-
therefore, what has not come into being [T2] and form [T1] are not two [and not one], nor are they divided [or united] [U2T / U3S / Uopp / U2T-2T],
-
and therefore, what has not come into being [T2] and feeling, perception, volitional factors, and consciousness [T1] are not two [and not one], nor are they divided [or united] [U2T / U3S / Uopp / U2T-2T].
-
Similarly, up to they do not see all dharmas other than what has not come into being,
and therefore, what has not come into being [T2] and all dharmas [T1] are not two [and not one], nor are they divided [or united] [U2T / U3S / Uopp / U2T-2T].
-
(i.e. Not two, not one: VIEW: Inseparability / interdependence / non-duality / harmony / Union of apparent opposites [Uopp / U2T-opp]; ex. Union of the three spheres [U3S / U2T-3S] – subject, relation / action, object –; ex. Union of the three times [U3T / U2T-3T]; ex. Union of the Two Truths about all dharmas [U2T] - appearance & emptiness –; ex. Union of the two truths about the two truths [U2T-2T]; — PATH: Union of virtuous methods and wisdom; — FRUITION: Union of compassion and wisdom; etc. — Apparent opposites are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth; not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is. Meaning indescribable, inconceivable.)

  • "Venerable Śāriputra,
    because of this one of many explanations,
    one cannot apprehend [in absolute terms]
    a bodhisattva great being who would practice for awakening [T1]
    other than one who has not come into being [T2] [U2T]. [B17]
    -
    (i.e. Conventionally we say things are 'caused, arising, lasting, moving, changing, functional / occasioning this or that, then ceasing' conventionally / relatively / inter-subjectively, but in Reality as it is, nothing really originates, lasts, changes, moves, functions by occasioning this or that, and then ceases in absolute terms – just conventionally / relatively / inter-subjectively.)
    -
    (i.e. Tetralemma: Things are not caused / originating / existing / moving / changing / functional / ceasing, not non-caused / non-arising / non-existing / non-moving / non-changing / non-functional / non-ceasing, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not 'this', not 'non-this', not both together, not neither – for whatever 'this' is. Meaning indescribable / inconceivable.)
    -
    (i.e. Limitlessness & centerlessness: Because all dharmas – entities (physical, conceptual, mental), characteristics / properties / qualities / marks / signs / relations / oppositions / activities, names / labels, even the two truths themselves – are empty of inherent existence (do not arise, do not really exist, do not change, do not cease, cannot be asserted, cannot be seen, cannot be apprehended, cannot be located in space-time, cannot be defined, cannot be named, cannot be related, cannot be found in absolute terms) [T2] <==> because conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1] and merely labeled / imputed by the mind [U3S] <==> then there are no real three stages of becoming or three times – origination / before / past, duration / during / present, cessation / after / future – relative to anything; nor are they completely absent / non-existent. There are no real extreme limits or middle for the processes of definitions / signs / marks / names / knowledge, nor for causality / production / acquisition / karma, space & time. How could those dharmas... have ever come into being, and at particular places, particular times, from particular causes and conditions, with particular signs / marks, with particular names / labels ... (at particular places, a particular times, from particular causes and conditions, with particular signs / marks, with particular names / labels ...)? All cause & effects have their own causes & effects; all words / concepts / definitions are relative to other words / concepts / definitions; all defining characteristics are defined by their own defining marks; all producers / acquirers are produced / acquired, and all products are producing; all position in space-time are relative to other positions; all knowledge are relative to other knowledges, all perceiver / knower are perceived / known, etc. Samsara is limitless and centerless. And that is perfect, as long as we are fully aware of it.)


"Venerable Śāriputra, in regard to what you asked‍
[Question 11] 'And why do you say, "One should know that when the mind of a bodhisattva great being given such instruction is not cowed, does not tense up, does not experience regret, and does not tremble, feel frightened, or become terrified, then that bodhisattva great being is practicing the perfection of wisdom"?'‍

  • Venerable Śāriputra,
    it is because bodhisattva great beings

    • see all dharmas not stirring,

    • and they see them like a dream, [F.224.a] like an illusion, like a mirage, like an echo, like an apparition, like a reflection in the mirror, and like a magical creation.

  • Because of this one of many explanations, Venerable Śāriputra,

    • when bodhisattva great beings practicing the perfection of wisdom hear this they do not tremble, feel frightened, or become terrified."

  • Then venerable Subhūti said to the Lord,

    • "When bodhisattva great beings practicing the perfection of wisdom investigate those dharmas like that
      they do not then assert, do not accept, do not base themselves on, and do not settle down on form,
      and neither do they label anything 'this is form';

    • they also do not assert, do not accept, do not base themselves on, and do not settle down on feeling . . . perception . . . volitional factors . . . or consciousness, and neither do they label anything 'this is consciousness.'

    • Similarly,
      they do not then assert, do not accept, do not base themselves on, and do not settle down on the eyes,
      and neither do they label anything 'these are the eyes';

    • and similarly,
      they do not then assert, do not accept, do not base themselves on, and do not settle down on the ears . . . the nose . . . the tongue . . . the body . . . or the thinking mind,
      and neither do they label anything 'this is the thinking mind.'

    • Similarly,
      they do not then assert, do not accept, do not base themselves on, and do not settle down on the perfection of giving,
      and neither do they label anything 'this is the perfection of giving';

    • and similarly,
      they do not then assert, do not accept, do not base themselves on, and do not settle down on the perfection of morality . . . the perfection of patience . . . the perfection of perseverance . . . the perfection of concentration . . . or the perfection of wisdom, [F.224.b]
      and neither do they label anything 'this is the perfection of wisdom.'

    • They do not then assert, do not accept, do not base themselves on, and do not settle down on inner emptiness,
      and neither do they label anything 'this is inner emptiness';

    • and similarly
      they do not then assert, do not accept, do not base themselves on, and do not settle down on . . .
      up to the emptiness that is the non-existence of an intrinsic nature [T2],
      and neither do they label anything 'this is the emptiness that is the non-existence of an intrinsic nature [T2].'

  • "Furthermore, Lord, bodhisattva great beings practicing the perfection of wisdom

    • do not assert, do not accept, do not base themselves on, and do not settle down on the applications of mindfulness,
      and neither do they label anything 'these are the applications of mindfulness.'

    • Similarly, bodhisattvas do not then assert, do not accept, do not base themselves on, and do not settle down on the right efforts . . . , the legs of miraculous power . . . , the faculties . . . , the powers . . . , the limbs of awakening . . . , the eightfold noble path . . . , the ten powers . . . , the fearlessnesses . . . , the detailed and thorough knowledges . . . , or eighteen distinct attributes of a buddha,
      and neither do they label anything 'these are the buddha-dharmas.'

  • "Furthermore, Lord, bodhisattva great beings practicing the perfection of wisdom

    • do not assert, do not accept, do not base themselves on, and do not settle down on all the meditative stabilization gateways and all the dhāraṇī gateways,
      and neither do they label anything 'these are the meditative stabilization and dhāraṇī gateways.'

"And why?

  • Lord, it is because bodhisattva great beings practicing the perfection of wisdom

    • do not see form;

    • similarly, because they do not see the aggregates, constituents, or sense fields,

    • they do not see the thirty-seven dharmas on the side of awakening,

    • they do not see the perfections,

    • up to and they do not see the eighteen distinct attributes of a buddha or the knowledge of all aspects.

"And why?

  • Lord, it is because form [T1] is not produced [T2] [U2T],
    and the non-production [T2] of form is not form [T1]
    (i.e. Apparent opposites, or the three spheres, or the two truths, are not different, not identical, not both together, not neither; not two, nor one, no tboth together, not neither.)

Therefore, form [T1] and the non-production of form [T2] are not two [and not one], nor are they divided [or united] [U2T / U3S / Uopp / U2T-2T].
-
(i.e. Not two, not one: VIEW: Inseparability / interdependence / non-duality / harmony / Union of apparent opposites [Uopp / U2T-opp]; ex. Union of the three spheres [U3S / U2T-3S] – subject, relation / action, object –; ex. Union of the three times [U3T / U2T-3T]; ex. Union of the Two Truths about all dharmas [U2T] - appearance & emptiness –; ex. Union of the two truths about the two truths [U2T-2T]; — PATH: Union of virtuous methods and wisdom; — FRUITION: Union of compassion and wisdom; etc. — Apparent opposites are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth; not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is. Meaning indescribable, inconceivable.)

And why?

  • Lord, it is because that non-production [T2] [of form [T1]] is not one, nor is it many.

  • "The non-production of feeling . . . perception . . . volitional factors . . . and consciousness is not consciousness;
    the non-production of the eye is not the eyes;
    the non-production of the ears . . . the nose . . . the tongue . . . the body . . . and the thinking mind is not the thinking mind;
    the non-production of the perfection of giving is not the perfection of giving;
    and the non-production of the perfection of morality . . . the perfection of patience . . . the perfection of perseverance . . . the perfection of concentration . . . and the perfection of wisdom is not the perfection of wisdom.
    (i.e. Apparent opposites, or the three spheres, or the two truths, are not different, not identical, not both together, not neither; not two, nor one, no tboth together, not neither.)

Therefore, the perfection of wisdom and non-production [T2] are not two [and not one], nor are they divided [or united] [U2T / U3S / Uopp / U2T-2T].

  • "The non-production of inner emptiness is not inner emptiness,
    up to the non-production of the emptiness that is the non-existence of an intrinsic nature [T2] is not the emptiness that is the non-existence of an intrinsic nature..
    (i.e. Apparent opposites, or the three spheres, or the two truths, are not different, not identical, not both together, not neither; not two, nor one, no tboth together, not neither.)

Therefore, [F.225.b] the emptiness that is the non-existence of an intrinsic nature and non-production [Y2] are not two [and not one], nor are they divided [or united] [U2T / U3S / Uopp / U2T-2T].

  • "Lord, the non-production of the applications of mindfulness is not the applications of mindfulness.

Therefore, the applications of mindfulness and non-production [T2] are not two [and not one], nor are they divided [or united] [U2T / U3S / Uopp / U2T-2T].

  • Similarly, the non-production of the right efforts . . . the legs of miraculous power . . . the faculties . . . the powers . . . the limbs of awakening . . . the path . . . the fearlessnesses . . . the clairvoyances . . . the ten powers . . . the detailed and thorough knowledges . . . and the eighteen distinct attributes of a buddha is not the buddha-dharmas.

Therefore, the buddha-dharmas and non-production [T2] are not two [and not one], nor are they divided [or united] [U2T / U3S / Uopp / U2T-2T].

And why?

  • Because those non-productions of the buddha-dharmas are not the buddha-dharmas.

  • "Lord, it is because suchness is not produced, and the non-production of suchness is not suchness.

Therefore, suchness and non-production [T2] are not two [and not one], nor are they divided [or united] [U2T / U3S / Uopp / U2T-2T].

And why?

  • Lord, it is because non-production [of suchness] is not one, nor is it many.
    For that reason, the non-production of suchness is not suchness.
    The non-production of unmistaken suchness . . . unaltered suchness . . . the true nature of dharmas . . . the dharma-constituent . . . the establishment of dharmas . . . the certification of dharmas . . . the very limit of reality . . . and [F.226.a] the inconceivable element is not the inconceivable element.

And why?

Because the inconceivable element and non-production are not two [and not one], nor are they divided [or united] [U2T / U3S / Uopp / U2T-2T].

  • "Lord, the non-production of awakening . . . and the knowledge of all aspects is not the knowledge of all aspects.

Therefore, the knowledge of all aspects and non-production are not two [and not one], nor are they divided [or united] [U2T / U3S / Uopp / U2T-2T].

And why?

  • Lord, it is because non-production [of the knowledge of all aspects] is not one, nor is it many.

For that reason, the knowledge of all aspects and non-production are not two [and not one], nor are they divided [or united] [U2T / U3S / Uopp / U2T-2T].

  • "Lord, it is because form is impermanent, so a decrease (change) in form is not form.
    A decrease in feeling . . . perception . . . volitional factors . . . and consciousness is not consciousness.

Therefore, the aggregates and a decrease are not two [and not one], nor are they divided [or united] [U2T / U3S / Uopp / U2T-2T].

And why?

  • Lord, it is because a decrease [change in the constituents and sense fields] is not one, nor is it many.

  • A decrease in the constituents and sense fields is not the constituents and sense fields.

Therefore, the constituents and sense fields and a decrease are not two [and not one], nor are they divided [or united] [U2T / U3S / Uopp / U2T-2T].

  • "Lord, a decrease in the perfection of giving is not the perfection of giving,

so the perfection of giving and a decrease are not two [and not one], nor are they divided [or united] [U2T / U3S / Uopp / U2T-2T].

  • Similarly, a decrease in the perfection of morality . . . the perfection of patience . . . the perfection of perseverance . . . the perfection of concentration . . . and the perfection of wisdom is not the perfection of wisdom,

so the perfection of wisdom and a decrease are not two [and not one], nor are they divided [or united] [U2T / U3S / Uopp / U2T-2T].

And why?

  • Because a decrease [change in the perfection of wisdom] is not one, nor is it many.

  • Therefore, a decrease in the perfection of wisdom is not the perfection of wisdom.

  • "Lord, a decrease in inner emptiness is not inner emptiness,

so inner emptiness and a decrease are not two [and not one], nor are they divided [or united] [U2T / U3S / Uopp / U2T-2T].

And why?

  • Lord, it is because a decrease [change in tinner emptiness] is not one, nor is it many.

  • Therefore, a decrease in inner emptiness is not inner emptiness.
    -
    Similarly, up to a decrease in the emptiness that is the non-existence of an intrinsic nature [T2] is not the emptiness that is the non-existence of an intrinsic nature,

so the emptiness that is the non-existence of an intrinsic nature and a decrease are not two [and not one], nor are they divided [or united] [U2T / U3S / Uopp / U2T-2T].

And why?

  • Lord, it is because a decrease [change in the eighteen emptinesses] is not one, nor is it many.

  • Therefore, a decrease in the emptiness that is the non-existence of an intrinsic nature [T2] is not the emptiness that is the non-existence of an intrinsic nature.

  • "Lord, a decrease in the applications of mindfulness is not the applications of mindfulness,

so the applications of mindfulness and a decrease are not two [and not one], nor are they divided [or united] [U2T / U3S / Uopp / U2T-2T].

And why?

  • Lord, it is because [F.227.a] a decrease [change in the applications of mindfulness…] is not one, nor is it many.

  • Therefore, a decrease in the applications of mindfulness is not the applications of mindfulness.
    A decrease in the right efforts . . . the legs of miraculous power . . . the faculties . . . the powers . . . the limbs of awakening . . . and the eightfold noble path is not the path,

so the path and a decrease are not two [and not one], nor are they divided [or united] [U2T / U3S / Uopp / U2T-2T].

And why?

  • Lord, it is because a decrease [change in the path…] is not one, nor is it many.

  • Therefore, a decrease in the path is not the path.
    Similarly, up to a decrease in the clairvoyances . . . the fearlessnesses . . . the detailed and thorough knowledges . . . the ten powers . . . and the eighteen distinct attributes of a buddha is not the distinct attributes of a buddha,

so the distinct attributes of a buddha and a decrease are not two [and not one], nor are they divided [or united] [U2T / U3S / Uopp / U2T-2T].

And why?

  • Lord, it is because a decrease [change in the distinct attributes of a buddha] is not one, nor is it many.

  • Therefore, a decrease in the distinct attributes of a buddha is not the distinct attributes of a buddha.

"Lord,
anything called form is counted as not two [and not one] [U2T / U3S / Uopp / U2T-2T].
-
Similarly, anything called feeling, perception, volitional factors, or consciousness is counted as not two [and not one] [U2T / U3S / Uopp / U2T-2T],
-
up to anything called the knowledge of all aspects is counted as not two [and not one] [U2T / U3S / Uopp / U2T-2T].."
-
(i.e. Not two, not one: VIEW: Inseparability / interdependence / non-duality / harmony / Union of apparent opposites [Uopp / U2T-opp]; ex. Union of the three spheres [U3S / U2T-3S] – subject, relation / action, object –; ex. Union of the three times [U3T / U2T-3T]; ex. Union of the Two Truths about all dharmas [U2T] - appearance & emptiness –; ex. Union of the two truths about the two truths [U2T-2T]; — PATH: Union of virtuous methods and wisdom; — FRUITION: Union of compassion and wisdom; etc. — Apparent opposites are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth; not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is. Meaning indescribable, inconceivable.)

This was the twentieth chapter, "Not Two," of "The Perfection of Wisdom in Eighteen Thousand Lines."




Access to other chapters on the Blog:
(Work in progress. Empty files means they are not done yet.)

  1. Chapter 0 – Introduction to the Sutra

  2. Chapter 1 – Introduction / the Assembly

  3. Chapter 2 – Production of the Thought

  4. Chapter 3 – Designation

  5. Chapter 4 – Equal to the Unequal

  6. Chapter 5 – Tongue

  7. Chapter 6 – Subhūti

  8. Chapter 7 – Entry into flawlessness

  9. Chapter 8 – The Religious Mendicant Śreṇika

  10. Chapter 9 – Causal Signs

  11. Chapter 10 – Illusion-like

  12. Chapter 11 – Embarrassment

  13. Chapter 12 – Elimination of Views

  14. Chapter 13 – The Six Perfections

  15. Chapter 14 – Neither Bound nor Freed

  16. Chapter 15 – Meditative Stabilization

  17. Chapter 16 – Dhāraṇī Gateway

  18. Chapter 17 – Level Purification

  19. Chapter 18 – The Exposition of Going Forth in the Great Vehicle [cause / path]

  20. Chapter 19 – Surpassing

  21. Chapter 20 – Not Two

  22. Chapter 21 – Subhūti

  23. Chapter 22 – Śatakratu

  24. Chapter 23 – Hard to Understand

  25. Chapter 24 – Unlimited

  26. Chapter 25 – Second Śatakratu

  27. Chapter 26 – Getting Old

  28. Chapter 27 – Reliquary

  29. Chapter 28 – Declaration of the Good Qualities of the Thought of Awakening

  30. Chapter 29 – Different Tīrthika Religious Mendicants

  31. Chapter 30 – The Benefits of Taking Up and Adoration

  32. Chapter 31 – Physical Remains

  33. Chapter 32 – The Superiority of Merit

  34. Chapter 33 – Dedication

  35. Chapter 34 – Perfect Praise of the Quality of Accomplishment

  36. Chapter 35 – Hells

  37. Chapter 36 – Teaching The Purity of all Dharmas

  38. Chapter 37 – Nobody

  39. Chapter 38 – Cannot Be Apprehended

  40. Chapter 39 – The Northern Region

  41. Chapter 40 – The Work of Māra

  42. Chapter 41 – Not Complete Because of Māra